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LIBRA.RY 

I 
Theological   Seminary,  ' 

PRINCETON,    N.J. 

Case, .>5.CA_^. DJ.v.LStr 

Hiielf,    /y^}^^    Secljc 

Booh,  ...C^\ No, 


/^  <M»gpe  at^     ^.^prK^^4iup^ 


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v«t<g^>%v^^AV  I    ^•-ttft»^>A\ 


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SA 


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ESSAYS 


ON 


THE    DISTINGUISHING   TRAITS 


OF 


CHRISTIAN  CHARACTER  r 

m 

BY 

GARDINER  SPRING,  A.  M. 

PASTOR    OF   THE    BRZCK    PRESBYTERIAN    CHURCH    IN    THE    CITY 
OF    NEW-YORK. 


S 
iNEW-YORK: 

lafBLtSHED  BY  DODGE  &c  SAYRE, 

Ko.  212,  PEARL-STREET 
'.  Seymciir,  juintt'i 

— 040-- 


B  District  of  J^ao-Tork,  sn. 

E  IT  REMEMBERED,  tJiat  on  the  sixteenth  day  of  October,  in  the  thirty- 
eighth  year  of  thr  Independence  ofthe  United  States  of  America,  Gardiner  Spring, 
of  the  said  District,  hath  deposited  in  this  office  the  title  of  a  B'jok,  the  right 
whereof  he   claims  as  rroprietor,  in  ilie  words  following,  to  wit: 

Essays  on  the  Distinguishing  Traits  of  Christian  Character  :  By  Gardiner  Spring, 
A.  M.    Pastor  ofthe  Bruk  Presbyterian  Church  in  the  City  oj  Nne-Tork. 

In  conformity  to  the  act  of  the  Congress  of  the  United  States,  entitletl,  "  an  act  fow 
the  encouragement  of  learning,  by  lecuring  the  copies  ot  maps,  charts,  and  books,  to 
t4ie  authors  and  proprictois  of  suth  copies,  during  the.  time  therein  mentioned :"  and 
aUo  to  an  act  entitled  '•  an  act  supplementary  to  an  act,  entitled  an  act  for  the  encou- 
mgeinent  of  learning,  by  securing  the  copies  of  maps,  charts,  and  books,  to  the  authors 
and  uroprietois  of  soeh  copies,  dining  the  tioK.'s  therein  mentioned,  and  extending  the 
Ijeneliu  thertof  to  the  ails  of  designing,  engraving,  iud  etching  histurical  and  oihfj 
prints."  P.  bl'ENCER.  Junr.  Ckri.offhf  Diitrict  of  h'nvl'ork 


CONTENTS. 

Introduction,         -.---.-  5 

ESSAY  L 
Visible  Morality, 9 

ESSAY   II. 
Form  of  Religion, 15 

ESSAY   HI. 

Speculative  Knowledge,        -        -        -        -        -        26 

ESSAY  IV. 

Conviction  of  Sin,  -        -        -        -        -        -         31 

ESSAY  V. 

Confidence  in  good  Estate,    -----         46 

ESSAY  VI. 
Love  to  God, 6» 

ESSAY  VII. 
Repentance, 89 

ESSAY  VIII.  ^  • 

Faith, 106 


IT  Contents. 

ESSAY  IX.  ,,ge 

Humility,     -         -         - 130 


ESSAY  X. 
Self-denial, --147 

ESSAY  XL 

Spirit  of  Prayer,   -        -        -        -        -        -        -       1 63 

ESSAY  XII. 
Love  to  the  Brethren,  -        -        -        -        -        -       17« 

ESSAY  XIIL 

Non-conformity  to  the  World,      -        -        -        -       184 

ESSAY  XIV. 
Growth  in  Grace, 196 

ESSAY  XV. 

.  Practical  Obedience,     -        -       '-        -        -        -      208 

Conclusion,  -        -        -        -        -        *        "      223 


INTRODUCTION. 


There  is  a  hope  that  is  as  an  anchor  to  the  soul; 
and  there  is  a  hope  that  is  as  the  spider's  web. 
The  former  is  built  on  the  Rock  of  Ages  ;  the  lat- 
ter on  the  sand.  The  one  perisheth  ?vhen  God 
taketh  away  the  soul;  the  other  is  sure  and  stead- 
fast, entering  into  that  ivhich  is  within  the  vail. 

The  hope  of  the  Christian  is  founded  on  evi- 
dence. The  disciple  of  Jesus  is  ready  to  give  an 
answer  to  every  one  that  asketh  him  a  reason  oJ 
the  hope  that  is  in  him.  He  is  horn  of  the  incor- 
ruptible seed.  His  hope  maketh  not  ashamed,  be- 
muse the  love  of  God  is  shed  abroad  in  his  heart  by 
the  Holy  Ghost  rvhich  is  given  unto  him. 

The  hope  of  the  self-deceived  is  founded  on 
presumption.  He  is  wrapt  up  in  false  security. 
A  deceived  heart  hath  turned  him  aside.  There  is 
a  lie  in  his  right  hand.  He  hnagines  he  is  right, 
while  he  is  fatally  wrong ;  he  hopes  he  is  going 
to  heaven,  while  he  is  in  the  broad  wav  to  hell. 


vi  Introduction,, 

It  is  no  inconsiderable  thing,  therefore,  to  pos- 
sess the  spirit  of  real  religion.  Multitudes  sub- 
stitute  the  shadow  for  the  substance,  and  rest 
satisfied  with  a  mere  name  to  live.  It  is  indeed 
no  inconsiderable  thing  to  have  actually  passed 
from  death  unto  life.  Multitudes  cherish  the  hope 
of  the  divine  favour,  who  will  at  last  be  confound- 
ed with  disappointment,  and  sunk  deep  in  despair. 
Let  the  reader,  therefore,  sit  down  to  the  follow- 
ing pages  w  ith  this  solemn  question  before  him  : 
Am  I  the  friend  of  God,  or  am  I  His  enemy  ?  It 
will  be  too  late  to  put  this  question  by  and  by. 
Perhaps  you  fear  that  you  are  God's  enemy.  Per- 
haps you  hope  you  are  His  friend.  To  aid  you 
in  deciding  this  interesting  point,  is  the  design  of 
the  following  pages.  There  are  some  things  that 
are  neither  for  nor  against  you  ;  there  are  others 
that  are  decisively  in  your  favour.  The  first  five 
Essays  will  exhibit  several  traits  of  character,  that 
cannot  be  relied  on  as  conclusive  evidence  of 
genuine  religion.  The  last  ten  will  exhibit  seve- 
ral that  may  be  relied  on,  without  danger  of  de- 
ception. 

The  importance  of  the  subject  constrains 
the  writer  to  use  great  freedom  and  plainness. 
The  plahmess  which  he  has  used,  also  constrains 


Introduction,  vii 

him  to  be^  liis  readers  to  suspend  their  decision 
of  the  solemn  question  before  them,  until  they 
shall  have  taken  a  full  view  of  the  subject.  If 
any  thing  sliould  be  said  that  wounds  them,  let 
them  remember,  it  is  the  "  wound  of  a  friend." 
The  honour  of  God,  the  value  of  the  soul,  the  aw- 
ful retributions  of  eternity,  all  make  me  more 
solicitous  to  save  you,  than  to  please  you. 

Searcher  of  hearts !  send  out  thy  light  and  thy 
truths  and  let  them  lead  me.  Discover  their  de- 
ception to  the  self-deceived,  and  make  thy  dear 
children  strong  in  the  grace  that  is  in  Christ  Jesus > 

New-York,  OctoUr  5thy  1813. 


ESSAY  I 


VISIBLE   MORALITY. 

JMAN  looketh  on  the  outward  appearance.  It  is 
not  by  a  few  that  visible  morality  is  viewed  as 
the  narrow  way  ivhich  leadcth  to  life.  It  would 
be  an  impeachment  of  the  understanding  of  my 
readers,  to  say  that  mere  morality  is  not  con- 
clusive evidence  of  Christian  Character,  were 
it  not  for  the  multitude  of  hopes  that  are  buili 
upon  this  crumbling  basis.  An  unblemished 
moral  character  is  in  itself  so  amiable,  that 
it  not  only  commands  the  respect  and  esteem 
of  others,  but  secures  the  confidence  of  those 
who  possess  it.  If  a  man  is  honest,  industri- 
ous, and  temperate ;  faithful  to  his  promises, 
and  punctual  in  his  engagements ;  if  he  possesses 
a  friendly,  humane,  kind,  generous,  and  noble 
spirit ;  he  views  himself,  and  is  viewed  by  tlie 
world  around  him,  to  be  a  "good-hearted  man," 
and  in  a  fair  way  to  heaven !  If  he  is  correct  in 

2 


10  VUihlc  Morality, 

his  external  demeanour;  if  he  avoids  all  overt 
acts  of  immorality ;  if  he  is  innocent  and  harm- 
less ;  if  his  honour  is  unsullied  and  his  name  with- 
out reproach ;  though  he  may  confess  that  he  is 
not  so  good  as  he  should  be,  yet  he  believes  he 
is  much  better  than  he  is.  He  sees  nothing  to 
shake  his  hopes,  or  alarm  his  fears.  Look  abroad 
into  the  world,  and  see  the  thousands  that  rest 
here  for  eternity.  Melancholy  view  !  The  heart 
is  indeed  deceitful  above  all  things^  as  well  as 
desperately  wicked. 

The  man  who  is  merely  moral  is  a  stranger  to 
the  living  God.  While  he  sustains  an  unim- 
peached  character  in  the  view  of  the  world,  he 
may  neither  believe  the  principles  of  the  Gos- 
pel, nor  practise  the  duties  of  piety.  He  may 
be  invincibly  averse  to  every  species  of  immo- 
rality on  the  one  hand ;  but  he  is  equally  so  to 
the  exactness  and  spirituality  of  religion  on  the 
other.  The  infinitely  important  duties  which 
he  owes  to  God,  he  keeps  entirely  out  of  sight. 
Of  loving  and  serving  Him,  he  knows  nothing. 
Whatever  he  does,  or  whatever  he  leaves  un- 
done, he  does  nothing  for  God.  He  may  be 
honest  in  his  dealings  with  every  body  ex- 
cept (iod.    He  rol)s  none  but  God.    He  is  thank- 


Visible  3Ioraliti/.  11 

less  and  faithless  to  none  but  God.  He  speaks 
reproachfully  of  none  but  God.  A  just  view  of 
the  relation  which  he  bears  to  God,  forms  no 
part  of  his  principles,  and  the  duties  which  re- 
sult from  that  relation,  form  no  part  of  his  mo- 
rality. He  contents  himself  with  mere  external 
conformity  to  the  duties  of  the  second  table. 
Like  the  young  man  in  the  Gospel,  he  may  not 
have  committed  murder,  nor  adultery,  nor  theft, 
nor  perjury, /ro7/i  his  yoiUh  up;  Avhile,  like  him, 
he  may  have  laid  up  treasures  for  himself,  and  not 
be  rich  toward  God.  He  is  earthly  and  sensual, 
rather  than  heavenly  and  spiritual. 

In  the  sight  of  God,  such  a  character  is  radi- 
cally defective.  The  moral  man  is  like  Israel  of 
old;  an  empty  vine,  because  he  bringeth  forth  fruit 
to  himself  He  is  no  better  than  the  unprofitable 
servant;  no  better  than  a  cumberer  of  the  ground, 
who  will  at  last  be  cut  down  and  cast  into  the 
unquenchable  flame. 

Let  it  not  be  forgotten,  however,  that  no  man 
has  the  least  claim  to  Christian  Character,  who 
is  not  what  the  world  styles  a  moral  man.  Vital 
leligion  is  an  operative  principle.  The  spirit  of 
piety  not  only  lives  in  the  heart,  but  flows  forth 


12  Visible  Morality, 

in  the  life.  A  good  tree  cannot  bring  forth  evil 
fruit.  Whatever  may  be  the  pretensions  of  an 
immoral  man,  he  is  far  from  the  kingdom  of  hea- 
ven. Still,  mere  morality  falls  far  short  of  the 
religion  of  the  cross.  The  grand  defect  is,  mere 
morality  never  aims  at  the  heart,  and  would 
never  touch  it,  if  it  should.  The  natural  dispo- 
sition may  be  very  amiable,  and  the  external  de- 
meanour very  blameless  ;  while  the  carnal  heart  is 
enmiti/  against  God.  The  Gospel  of  Jesus  Christ 
requires  men  to  be  moral ;  and  if  this  were  all 
that  it  required,  the  moral  man  would  be  a  Chris- 
tian. But  it  requires  them  to  be  moral  from  holy 
principles.  The  Gospel  of  Jesus  Christ  requires 
men  to  be  honest,  sober,  industrious,  and  munifi- 
cent ;  but  it  requires  them  to  be  honest,  sober,  in- 
dustrious, and  munificent,  from  evangelical  mo- 
tives. As  a  man  thinkelh  in  his  heart,  so  is  he.  The 
moral  quality  of  actions  lies  in  the  disposition  of 
heart  with  which  they  are  performed.  A  man  may 
therefore  be  very  honest,  very  humane,  and  very 
munificent ;  but  if  the  disposition  of  heart  with 
which  the  acts  of  honesty,  humanity,  and  munifi- 
cence are  performed,  be  not  such  as  God  requires 
and  approves,  he  has  no  lot  nor  part  in  the  por- 
lion  of  God's  people. 


Visible  Morality/,  13 

There  is  a  wide  distinction  l)etween  moral  vir- 
tues and  Christian  graces,    Cliristian  graces  spring 
from  Christian  motives,  or  such  motives  as  are 
warranted  by  the  Gospel  of  Christ.    They  regard, 
in  the  first  place,  the  glory  of  God  and  the  inter- 
ests of  his  kingdom  ;  and  then  regulate  our  inter- 
course with   our  fellow   men  according  to   the 
principles  of  his  word.    Moral  virtues  spring  from 
selfish  motives.      They  have  no  regard  for  the 
glory  of  God  and  the  interests  of  his  kingdom. 
They  go  just  so  far  as  self-interest  leads  the  way, 
and  there  they  stop.      Such  are  the  virtues  of 
men  dead  in  trespasses  and  sins ;  such  is  the  mo- 
rality of  "  philanthropists ;"  such  is  the  morality 
of  the  heathen ;  such  is  the  morality  of  infidels. 
Reader,  look  into  your  Bible.     Will  such  moral- 
ity be  of  any  avail  in  the  solemn  hour,  that  tries 
the  spirits  of  men  ?    To  the  law  and  the  testimony  : 
Every  page  will  flash  conviction  on  the   con- 
science, that  such  spurious  morality  is  of  no  ac- 
count in  the  sight  of  God.      I  say,  in  the  sight  of 
God:  The  moral  man  has  a  higher  claim  upon  the 
regard  and  confidence  of  his  fellow  men,  than 
the  immoral  man.     He  is  a  better  ruler  and  a 
better  subject,  a  better  parent  and  a  better  child, 
a  better  master  and  a  better  servant,  than  the  im- 
moral man.     Other  things  being  equal,  he  is  less 


14  Visible  Morality, 

guilty  in  the  sight  of  God  than  the  immoral  man. 
But  after  all,  he  wants  the  one  thing  needful.  He 
is  a  child  of  wrath.  He  is  without  Christ ;  an  alien 
from  the  commonwealth  of  Israel ;  a  stranger  from 
the  covenants  of  promise :  and  though  he  may  che- 
rish a  delusive  hope,  is  without  God  in  the  world. 


ESSAY  II 


rORM  OF  RELIGIO^^ 

"  Many,"  says  an  old  writer,  "  lake  the  press- 
"  money  and  wear  the  livery  of  Christ,  that  never 
"  stand  to  their  colours,  nor  follow  their  leader." 
The  character  of  the  formalist  ranks  higher  in  the 
estimation  of  the  world,  than  the  character  of  the 
mere  moralist.  Formalists  advance  a  step  fur- 
ther than  visible  morality,  and  maintain  the  form 
of  religion.  They  are  those  who  are  not  only  de- 
cent in  their  external  deportment  among  men, 
but  strict  in  the  observance  of  all  the  duties  of 
piety.  They  put  on  the  appearance  of  real  reli- 
gion :  But  this  is  not  conclusive  evidence  of  their 
Christian  Character. 

We  read  of  those  rvho  have  the  form  of  godliness, 
hut  who  deny  the  poiver  thereof  Men  may  main- 
tain the  form  of  godliness  from  a  variety  of  mo- 
tives, none  of  which  spring  from  the  operation  of 
grace  in  the  heart.  Many  persons  do  it  foi* 
the  sake  of  reputation.     A  due  regard  to  the  in- 


16  Form  of  Religion. 

stitutions  of  Christianity,  forms  so  essential  a  part 
of  the  character  of  the  good  citizen,  that  among 
a  virtuous  people,  it  is  difficult  to  secure  es- 
teem and  confidence,  without  a  becoming  observ- 
ance of  the  external  duties  of  religion.  Such  is 
the  homage  which  vice  pays  to  virtue,  that  in 
Christian  communities,  it  is  a  creditable  thing  to 
put  on  the  appearance  of  religion.  To  those 
who  regard  the  good  opinion  of  the  world  around 
them,  there  are  not  wanting  multiplied  motives  to 
appear  better  than  they  really  are. 

No  small  portion  of  those  who  maintain  the 
mere  form  of  religion,  do  it  from  the  force  of 
education.  A  religious  education  cannot  fail  to 
have  a  desirable  influence,  in  a  greater  or  less  de- 
gree, upon  all,  both  in  restraining  them  from  the 
commission  of  crime,  and  in  impelling  them  to 
the  external  performance  of  duty.  It  often  does 
have  this  influence  upon  many  during  the  whole 
course  of  their  lives.  It  is  difficult  to  break  over 
tlie  restraints  which  have  been  imposed  by  paren- 
tal instruction  and  example,  without  singular 
boldness  and  the  most  brutish  stupidity.  Hence 
you  find  many  who  persevere  in  the  usual  forms 
of  religion  to  the  end  of  life,  who  give  you  no  sa- 
tisfactory reason  to  believe  that  their  hearts  are 


Form  of  Religion.  17 

right  with  God.  The  observance  of  the  external 
services  of  piety  has  become  a  habit ;  and  they 
walk  the  customary  round  of  duties,  because  it  is 
a  beaten  path,  rather  than  because  it  is  a  pleasant 
one. 

Perhaps  a  still  greater  number  maintain  the  ap- 
pearance of  godliness  for  the  sake  of  quieting  the 
clamours  of  natural  conscience.  The  inspiration 
of  the  Almighty  has  implanted  a  principle  in  the 
human  breast,  which  is  capable  of  discerning  the 
immutable  difference  between  right  and  wrong;  of 
giving  men  a  sense  of  moral  obligation ;  and  of 
approving  what  is  right  and  condemning  what  is 
wrong  in  their  moral  conduct.  There  are  seasons 
when  the  silent  voice  of  that  invisible  agent,  who 
is  commissioned  by  God  to  record  the  sins  of 
thought  and  action,  whispers  that  God  is  angry 
with  the  wicked  every  day.  The  implacable  foe 
stings  with  anguish  and  convulses  with  agony. 
In  these  seasons  of  remorse,  the  carnal  heart  na- 
turally flees  to  the  covenant  of  works.  When 
the  moral  principle  is  aAvake,  there  can  be  no- 
thing that  looks  like  a  compromise  between  the 
heart  and  the  conscience,  short  of  a  life  of  exter- 
nal godliness.  The  conscience  is  so  seriously  af- 
fected with  divine  truth,  as  often  and  for  a  length 


18  Form  of  Religion. 

of  time,  not  to  allow  some  of  the  worst  of  men  in 
the  omission  of  any  of  the  external  duties  of  reli- 
gion. 

There  are  also  those  who  maintain  the  form  of 
religion  for  the  sake  of  fostering  the  persuasion 
of  their  own  good  estate.  We  know  that  there  is 
a  rvay  which  seemeth  right  to  a  man,  hut  the  end 
thereof  are  the  ways  of  death.  Men  who  are  ex- 
perimentally ignorant  of  the  nature  of  real  reli- 
gion, easily  substitute  the  shadow  for  the  sub- 
stance. Externally,  the  formalist  does  not  differ 
from  a  real  saint.  He  performs  all  those  overt 
acts  of  religion  which  he  would  perform,  if  he 
were  at  heart  a  sincere  follower  of  Christ.  Hence 
the  beauty  of  his  external  conduct  induces  him 
to  imagine  that  he  is  so.  Thus  Paul  felt  before 
the  law^  of  God  came  home  to  his  conscience,  dis- 
covered his  guilt,  and  swept  away  his  carnal  hopes. 
And  thus  the  foolish  virgins  felt  till  the  midnight 
cry  was  given.  Behold,  the  Bridegroom  cometh! 
Kather  than  give  up  their  hope,  formalists  con- 
tinue to  cherish  their  deception,  by  substituting 
the  appearance  for  the  reality,  till  their  decep- 
tion, their  hope,  and  their  irksome  forms  vanish 
together,  and  leave  them  amid  the  wailings  of  the 
eternal  pit. 


Form  of  Religion,  10 

There  are  very  many  who,  from  some  one  of 
these  causes,  or  all  of  them  combined,  carry  the 
form  of  godliness  to  every  possible  extent,  and 
are  still  nothing  more  than  sounding  brass,  or  a 
tinkling  cijmhaL     This  was  eminently  the  charac- 
ter of  the  Pharisees.     They  were  what  their  name 
denotes  them  to   have   been,  separatists,  distin- 
guished for  their  rigid  manner  of  life,  and  great 
pretensions  to  sanctity.    They  fasted  often,  made 
long  prayers,  paid  tithes  with  exactness,  and  dis- 
tributed ahns  with  liberality.     As  a  badge  of  dis- 
tinction, they  wore  large  rolls  of  parchment  on 
their  foreheads  and  wrists,  on  which  were  inscrib- 
ed certain  words  of  the  law.     As  an  exhibition  of 
their  purity,  they  never  entered  their  houses,  or 
sat  down  at  their  tables,  without  washing  their 
hands.     They  w^ould  not  so  much  as  touch  a  pub- 
lican, or  eat,  or  drink,  or  pray  with  a  man  that 
was  a  sinner.     But  all  this  w  as  corrupted  by  an 
ivil  heart  of  mihclicf,  and  served  only  to  flatter 
their  pride,  m\dfdl  up  the  measure  of  their  iniqui' 
ty.     All  this  was  consistent  with  shutting  up  the 
kingdom  of  heaven;  and  neither  going  in  themselves^ 
nor  suffering  them  that  are  entering  to  go  in.      All 
this  was  denounced  by  one  wo  after  another,  as 
the  hypocrisy  of  men  who  should  therefore  re- 
ceive the  greater  damnation. 


20  Form  of  Religion. 

We  need  not  go  far  to  look  for  multiplied  testi- 
mony, that  there  are  those  in  this  age  of  the  Church, 
who,  like  the  Pharisees,  outwardly  appear  right- 
eous unto  men,  hut  within  are  full  of  hypocrisy  and 
iniquity.  It  is  not  difficult  to  make  clean  the  out- 
side of  the  cup  and  of  the  platter.  Men  may  read 
and  pray;  they  may  attend  to  the  duties  of  the 
family,  and  the  sanctuary,  and  often  to  those  of 
the  closet ;  they  may  profess  to  be  on  the  Lord's 
side ;  give  up  their  children  to  God  in  baptism  ; 
come  themselves  to  the  sacramental  table  ;  and 
engage  in  the  solemn  act  of  commemorating  the 
love  of  the  Lord  Jesus :  and  yet  know  no  more  of 
real,  vital  piety,  than  the  prayerless  and  profane. 
Especially  is  this  too  often  true  of  those  who  are 
baptised  in  their  infancy;,  and  educated  under  the 
care  of  those  churches  who  admit  them  into  their 
communion,  for  no  other  reason  and  with  no  other 
evidence  of  their  good  estate,  than  that  they  have 
received  the   "  initiating  seal  of  the  church*." 


*  The  lax  practice  of  admission  to  sealing  ordinances,  is 
an  evil  which  cannot  he  too  deeply  deplored.  In  cities,  where 
there  is  unhappily  something  like  the  spirit  ofrivalship  in 
the  churches,  it  is  one  of  the  most  dangerous  snares  of  the 
Fowler.  Ministers  and  Elders  often  yield  to  the  temptation, 
and  it  is  to  be  feared,  receive  many  into  the  church,  who  will 
at  last  be  nveii^hcd  in  the  dalancee,  and  found  tvanthi^. 


Form  oj  Rclii^ion,  21 

But  their  condemnation  is  as  sure,  as  their  guilt 
is  great.  To  look  for  conclusive  evidence  of 
Christian  Cliaracter  in  the  mere  form  of  Christian- 
ity, is  to  expect  tlie  evidence  of  purity  Avhere 
there  is  nothing  but  the  marks  of  pollution.  The 
mere  formalist  is  exceedingly  sinful.     No  man 

The  ordinance  of  the  Supper  is  the  peculiar  privilege  of 
believers. 

In  the  act  of  commemorating  the  love  of  the  Lord  Jesus, 
there  is  a  virtual,  nay,  there  is  an  exfiress  profession  oi  sav^ 
ing  faith  in  the  Lord  Jesus.  Now  the  vi^ord  of  God  justifies 
no  man  in  professing  to  possess  that  which  he  does  7iot  pos- 
sess. If  it  does,  it  warrants  him  in  professing  a  lie.  Those, 
therefore,  who  have  a  rigiit  to  the  ordinance  of  the  Supper, 
arc  real  believers. 

This  ciifi,  says  the  ever-blessed  Redeemer,  This  cufi  is  the 
NEW  COVENANT  in  my  blood.  It  is  the  seal  of  that  covenant ; 
none  therefore  have  the  warrant  to  partake  of  it,  except 
those  who  are  within  the  pale  of  that  covenant.  Believers  only 
arc  in  that  covenant ;  therefore,  believers  only  have  a  right 
to  its  seal. 

The  cuji  of  blessing  ivhich  tjc  bless,  is  it  7iot  the  communion 
bfthe  blood  of  Christ  ?  The  bread  which  ive  break,  is  it  not 
the  com?nunicn  of  the  body  of  Christ  ?  For  we  being  manyy 
are  one  bread  and  one  body  :  For  we  are  all  fiartakers  of  that 
6ne  bread.  This  grand  privilege  v*'hich  believers  enjoy  at 
the  sacramental  table,  communion  with  Christ  and  with  each 
other,  rests  upon  the  vital  union  of  the  soul  to  Christ  by 
faith.  Believers  become  me?nbers  of  his  body.  They  have 
all  drunk  into  one  spirit ;  and  are  also  all  members  one  of 
another.  None,  therefore,  have  a  right  to  come  to  the  sacra- 
mental table  who  are  not  real  believers  ;  for  no  others  have 
the  spirit  of  communion  with  Christ  and  his  disciples. 


22  Form  of  Religion. 

has  a  right  to  be  a  formalist,  whether  his  formali- 
ty arises  from  hypocrisy  or  self-deception,  or 
both.  He  has  no  right  to  deceive  himself,  or 
to  deceive  others.  Every  species  of  mere  for- 
mality is  viewed  by  God  as  no  better  than  detes- 
table.    How  did  he  express  his  displeasure  to- 

The  right  of  access  to  the  ordinance  of  the  Supper,  we 
know  does  not  limit  the  right  of  admission.  It  is  not  our 
prerogative  to  judge  the  heart.  After  exercising  all  her 
wisdom,  a  church  may  admit  some  to  her  communion  who 
ought  not  to  be  admitted  ;  and  debar  others  who  have  a  right 
to  the  privilege.  Still,  the  right  of  admission  is  not  indc- 
jiendent  of  the  right  of  access.  Notwithstanding  we  cannot 
judge  the  heart,  it  is  our  indispensable  duty  to  form  our 
opinions  and  regulate  our  conduct  from  the  best  evidence 
which  we  can  obtain.  It  is  our  indispensable  duty  to  iseceive 
those  who  are,  and  to  reject  those  who  are  not,  in  the  judg- 
ment of  Christian  charity^  real  believers.  To  multiply  com- 
municants merely  for  the  sake  of  multiplying  them ;  to  make 
converts  faster  than  the  Spirit  of  God  makes  them  ;  to  add  to 
the  Church  those  whom  the  Lord  does  not  add ;  gives  her  nei- 
ther strength  nor  beauty.  "  Better  is  it  that  the  church  should 
"  be  a  small,  select  band,  cemented  by  ardent  love  to  theii 
"  Master  and  liis  interest,  than  a  discordant  multitude,  with- 
"  out  harmony  of  sentiment  and  affection.  The  three  hun- 
<<  dred  that  lapped  under  Gideon,  the  type  of  Christ,  were 
<'  more  potent  than  the  mighty  host  of  Midian  and  Amalek. 
"  Union  is  the  strength  and  beauty  of  our  Zion.  Union^  not 
««  n7imbers^\j\\\  make  her  terrible  as  an  ar?mj  ivich  banners*." 

*  Address  of  the  General  Associatiou  of  Connecticut,  June  22d,  1803 


Form  of  Religion.  2:i 

wards  his  ancient  people  for  this  sin  ?  This  peo- 
ple, saith  he,  drarveth  nigh  unto  me  with  their  month, 
and  hononreth  me  ivith  their  lips,  but  their  heart  is 
far  from  me,  God  also  demands  of  his  people, 
To  what  purpose  is  the  multitude  of  your  sacrifiees 
unto  me,  saith  the  Lord  ?  When  ye  come  to  appear 
before  me,  who  hath  required  this  at  your  hands  to 
tread  my  courts  ?  Bring  no  more  vain  oblations  ; 
incense  is  an  abomination  unto  me ;  the  new  moons 
and  sabbcdhs,  the  calling  of  assemblies,  I  cannot 
away  with:  it  is  iniquity,  even  the  solemn  meeting, 
God  sets  the  guilt  of  formalists  in  the  moj-t  strik- 
ing light,  by  the  words  of  the  prophet :  He  that 
killeth  an  ox  is  as  if  he  slew  a  man  ;  he  that  sacrifi- 
ceth  a  lamb,  as  if  he  cut  off  a  dog's  neck;  he  that 
offer eth  an  oblation,  as  if  he  offered  swine's  blood ; 
he  that  burneth  incense,  as  if  he  blessed  an  idol. 
Killing  an  ox  in  sacrifice  was  required,  Init  kill- 
ing a  man  was  forbidden;  sacrificing  a  lamb  was 
required,  but  sacrificing  a  dog  was  forbidden ; 
oblations  were  required,  but  swine's  blood  was  for- 
bidden ;  burning  incense  was  required,  but  bless- 
ing or  w  orshipping  an  idol  forbidden.  Hence, 
so  far  is  the  mere  form  of  devotion  from  being 
either  acceptable  to  God,  or  evidence  of  our  own 
good  estate,  that  it  is  no  better  than  if  we  slew  a 
man,  or  worshipped  an  idol. 


24  Form  of  Rdigion. 

Be  not  deceived;  for  God  is  not  mocked.  All  arc 
not  Israel  that  are  of  Israel.  He  is  not  a  Jew  that 
is  one  ontwardh/.  There  are  many  that  are  called 
hy  the  name  of  Israel,  which  sivear  hy  the  name  of  the 
Lordy  and  make  mention  of  the  God  of  Israel;  hut 
not  in  truth,  nor  in  righteousness.  Like  the  Phari- 
sees, you  may  pray  long,  and  fast  oft ;  and  like 
them,  you  may  be  a  generation  of  vipers,  and  nevei 
escape  the  damnation  of  hell. 

"  Their  lified  eyes  salute  the  skies, 
'<  Their  bended  knees  the  ground  ; 
"  But  God  abhors  the  sacrifice,  -     • 
<<  Vv'here  not  the  heart  is  found." 

O  how  often  is  this  picture  presented  in  real  life ! 
God,  I  thank  thee,  that  I  am  not  as  other  men,  or 
even  as  this  publican.  Would  that  thou  wert 
more  like  him !  Thy  corrupt  heart  corrupts  all 
the  fair  forms  of  thy  devotion,  and  thou  art  still 
in  the  gall  of  bitterness,  and  the  bonds  of  iniquity. 
The  hope  of  formalists  is  the  offspring  of  a  de- 
ceived and  a  wicked  heart.  It  is  an  affront  to 
the  majesty  of  heaven;  it  is  a  violation  of  the 
laws  of  his  empire  ;  it  gives  the  lie  to  tlie  Author 
of  Eternal  Truth.  Hence  the  state  of  formalists 
is  full  of  danger.  They  are  singularly  prone  to 
cherish  their  deception.     They  are  taken  in  their 


Form  of  Religion.  25 

own  crafliness.  They  Jl alter  themselves  in  their 
own  eyeSy  till  their  iniquity  he  found  to  he  hateful. 
They  rest  in  a  hope  that  will  at  last  Lite  like  a 
serpent,  and  sting  like  an  adder. 


ESSAY  III. 


SPECULATIVE  KNOWLEDGE. 

Speculative  knowledge  is  no  less  deficient  iu 
the  testiiriony  which  it  bears  to  Christian  Charac- 
ter, than  visible  morality  or  the  form  of  religion. 
Neither  is  conclusive. 

Speculative  knowledge  is  by  no  means  to  be 
undervalued.  Ignorance,  in  most  cases,  is  far 
from  being  venial ;  error  is  always  more  or  less 
sinful.  It  is  of  serious  importance  that  the  opin- 
ions of  men  be  formed;  and  formed  upon  the 
principles  of  the  unerring  standard.  There  can 
be  no  spiritual  knowledge,  where  there  is  no  spe- 
culative knowledge.  God  cannot  be  loved,  where 
he  is  not  known.  Truth  is  the  natural  aliment  of 
all  gracious  affections.  But  though  there  can  be 
no  spiritual  knowledge  wliere  there  is  no  specu- 
lative knowledge ;  there  may  be  nmch  specula- 
tive knowledge  where  there  is  no  spiritual  know- 
ledge.    Though  the  want  of  speculative  know- 


Speculative  Knowlcdgt.  27 

ledge  may  be  decisively  against  you;  the  pos- 
session of  it  is  not  necessarily  in  your  favour. 

We  have  only  to  open  our  eyes,  to  discern  the 
fact  that  very  wicked  men  are  sometimes  ortho- 
dox in  their  sentiments.  Wicked  men,  as  well  as 
good  men,  are  endowed  with  perception,  reason, 
and  conscience.  And  they  are  as  capable  of  ap- 
plying these  faculties  in  reflecting  upon  moral 
objects,  as  upon  natural  objects.  They  are  not 
only  capable  of  understanding  the  truth,  but  often 
do  understand  it  with  accuracy.  How  many  have 
you  seen  who  were  thoroughly  versed  in  the 
scriptures ;  who  had  correct  theoretical  views  of 
the  character  of  God — the  character  of  man — the 
character  and  offices  of  Christ — of  the  necessity, 
nature,  and  cause  of  regeneration ;  wlio  compre- 
hended a  connected  system  of  theology,  and  were 
distinguished  champions  for  the  faith ;  who  were, 
notwithstanding  all  this,  strangers  to  the  religion 
of  the  heart!  Thou  helievest  there  is  one  God: 
Thou  dost  well.  The  devils  also  believe  and  trem- 
ble, Satan  himself  was  once  an  Angel  of  Ligrht. 
There  is  no  more  studious  observer  of  the  charac- 
ter and  designs  of  God,  than  the  Great  Adversary 
of  both.  There  is  no  greater  proficient  in  theo- 
logical truth,  than  the  father  of  lies,  "Therein 
''  no  want  of  orthodoxy  even  in  hell." 


28  Speculative  Knowledge. 

For  the  existence  of  this  fact,  we  are  not  at  a  los^ 
for  satisfactory  reasons.  Speculative  knowledge 
has  its  seat  in  the  head ;  vital  religion  in  tlie  heart. 
There  is  no  moral  goodness  in  the  simple  assent 
of  the  understanding  to  truth.  We  receive,  and 
compound,  and  compare  ideas,  whether  we  wish 
to  do  it  or  not.  When  we  see  the  evidence  of  a 
proposition  to  be  clear,  we  cannot  withhold  our 
assent  to  it,  while  we  may  hate  the  truth  we  re- 
ceive, and  love  the  error  we  reject.  Beside,  there 
is  nothing  in  the  nature  of  speculative  knowledge 
to  produce  holy  affection.  The  twilight  of  rea- 
son and  conscience,  and  the  clear  sunshine  of  the 
Gospel,  are  in  themselves^  alike  unadapted  to  the 
causation  of  holiness.  All  the  light  of  eternity 
breaking  in  upon  the  understanding  of  the  natu- 
ral man,  cannot  create  one  spark  of  holy  love. 
You  may  follow  the  natural  man  through  every 
possible  degree  of  instruction ;  and  though  his 
head  will  be  better,  his  heart  will  be  worse.  It 
is  irrational  to  suppose,  that  a  clear  view  of  an  ob- 
ject that  is  hated  will  produce  love  to  the  object. 
If,  when  the  character  and  truth  of  God  are  par- 
tially seen,  they  are  the  objects  of  hatred ;  when 
clearly  seen,  they  will  become  the  objects  of  ma- 
lignity. The  understanding,  therefore,  may  l)e 
enlightened,  Avhile  the  heart  remains  perfectly 
vitiated. 


Sj>cculaiivc  Knowledge.  29 

Far  be  it  from  us,  by  these  remarks,  to  exclude 
from  our  theology  the  doctrine  of  Divine  lllumi- 
nalion.     The  scriptural  view  of  this  doctrine  will 
cro  far  toward  enabling  us  to  distinguish  between 
those  who  in  truth  know  Gody  and  those  7vho  glo- 
rify him  not  as   God,     In  this  great  work,   the 
hearU  Ihe  moral  disposition,  is  changed,  and  not  the 
head.     Without  this   spiritual  illumination,    the 
soul  will  be  for  ever  shrouded  in  darkness  that 
may  be  felt.      The  souls  of  the  sanctified  had  for 
ever  remained  withont  form  and  void;  totally  dis- 
ordered ;  a  mere  moral  chaos ;  merged  in  shades 
of  thickest  darkness— had  not  that  God  nho  com- 
manded  the  light  to  shine  out  of  darkness,  shincd 
TNTO  THEIR  HEARTS  to  give  the  light  of  the  knon- 
Icdge  of  the  glory  of  God  in  the  face  of  Jesus  Christ. 
This  is  a  kind  of  knowledge,  however,  which  is 
far  above  mere  intellectual  speculation.     It  is  not 
immediately  the  object  of  intellectual  speculation ; 
but  of  gracious  affections.   This  is  a  kind  of  know- 
ledge which  is  both  of  divine  original,  and  divine 
nature.     This  is  the  knowledge  that  edifieth  ;  all 
other  puffeth  up.     The  essential  difference  be- 
tween that  knowledge  which  is,  and  that  which  is 
not  conclusive  evidence  of  Christian  Character, 
lies  in  this :  The  object  of  the  one,  is  the  agree- 
ment of  the  several  parts  of  a  theological  proposi- 


30  Speculative  Knowledge. 

Hon  ;  the  object  of  tlie  other  is  moral  b  auiy^  the 
inlrinsic  loveliness  of  God  and  divine  things.  The 
sinner  sees  and  hates ;  the  saint  sees  and  loves. 
The  prophecy  of  Esaias  is  fulfilled  in  the  expe- 
rience of  thousands :  Hearing  they  shall  hear,  and 
not  understand;  and  seeing  they  shall  see,  and  not 
PERCEIVE.  Sonnething  more  is  necessary  to  make 
a  man  a  Christian,  beside  the  enlightening  of  the 
natm-al  understanding.  Beware  of  the  hope  that 
is  built  on  no  firmer  basis  than  a  just  speculative 
view  of  the  doctrines  of  the  Gospel ! 


ESSAY  lY. 


CONVICTION  OF  SIN. 

It  is  not  strange,  that  natural  men  should  some- 
times be  alarmed  by  a  sense  of  their  danger. 
When  they  see  that  the  judgments  which  God 
has  denounced  against  sin,  will  sooner  or  later 
overtake  them ;  that  they  are  rapidly  passing  to 
the  gates  of  death ;  and  that  they  are  unprepared 
for  the  solemn  realities  of  the  future  world;  it  is 
impossible  for  them  to  remain  unmoved.  They 
begin  to  think  seriously  of  the  things  that  belong 
to  their  everlasting  peace.  They  cease  to  make 
light  of  that  which  is  important,  and  to  view  as 
important  that  which  is  lighter  than  vanity.  They 
begin  to  see  things  as  they  are.  The  value  of 
the  soul — the  indispensable  necessity  of  an  inter- 
est in  the  blood  of  sprinkling — heaven — hell — 
these  are  subjects  which  engage  theu*  most  serioui^ 
reflection,  and  excite  the  most  fearfid  alarm.  But, 
strange  to  tell,  how  soon  does  their  solemnity  va- 


32  Conviction  of  Sin, 

nish !  How  often  is  their  alarm  momentary !  The 
lapse  even  of  a  few  weeks  may  convince  you,  that 
all  this  is  but  the  early  cloudy  and  the  morning  dew, 
that  quickli/  passeth  away. 

A  variety  of  considerations  induce  us  to  be- 
lieve, that  no  degree  of  conviction  for  sin  is  conclu- 
sive evidence  of  Christian  Character.  The  simple 
conviction,  that  I  am  a  sinner,  is  common  to  all 
men.  That  view  of  sin  which  arises  from  its  hate- 
ful nature y  as  committed  against  the  Holy  God,  is 
peculiar  to  saints.  There  is  a  state  of  mind  dif- 
fering from  both  these,  from  the  former  in  de- 
gree, and  from  the  latter  in  kind,  which  is  desig- 
nated  by  the  phrase,  conviction  for  sin. 

Impenitent  sinners  are  often  brought  to  see 
their  own  sinfulness.  God  gives  them  a  just  view 
of  their  character.  They  are  favoured  with  a  dis- 
covery of  the  total  corruption  of  their  hearts.  They 
see  that  they  have  not  the  love  of  God  in  them.  The> 
are  made  sensible  that  they  are  under  the  domi- 
nion of  the  carnal  mind  that  is  enmity  against  God. 
The  Divine  Law,  in  all  the  reasonableness  of  its 
precept,  and  all  tlie  equity  of  its  sanction,  comes 
home  to  the  conscience  with  power,  and  biings 
with  it  the  knowledge  of  sin,  and  the  sense  of 


Conmction  of  Sin.  33 

juilt.  They  see  its  extent  and  spiiitiiality,  as 
well  as  its  righteousness.  They  feel  as  Paul  fell, 
when  the  commandment  came,  sin  revived,  and  he 
died.  Sin  does  actually  revive.  The  law  that 
binds  their  consciences,  excites  the  enmity  of 
their  hearts.  The  more  clearly  they  discern 
its  righteousness  and  spirituality,  the  more  vi- 
gorously do  tliey  hate  its  Divine  Author.  They 
begin  to  learn  what  kind  of  hearts  they  che- 
rish. They  see  that  in  them  there  dwelleth  no 
good  thing.  In  vain  do  they  search  for  the  least 
holiness,  or  a  single  duty,  in  all  that  they  have 
done.  Every  imagination  of  the  thovghts  of  their 
hearts  is  only  evil  continually.  All  their  words 
and  all  their  actions,  all  their  desires  and  all  their 
prayers  are  in  direct  contraiiety  to  the  holy  law 
.  of  God.  Now,  suffer  me  to  ask,  is  there  any  re- 
ligion in  all  this  ?  There  can  be  none  surely  in  pos- 
sessing a  depraved  heart,  and  there  is  none  in  mere- 
ly being  sensible  that  we  possess  it.  In  the  simple 
discovery,  that  I  am  an  atrocious  sinner,  there  is 
no  sense  of  the  hateful  nature  of  sin,  no  sorrow  for 
sin,  no  desire  to  be  delivered  from  its  power. 
To  see  my  aggravated  sinfulness  and  not  be  hum- 
bled on  account  of  it,  is  evidence  of  unyielding  en- 
mity, rather  than  cordial  reconciliation.  If  a  strong 
sense,  or  if  you  please,  the  strongest  sense  of  per- 


34  Conviction  of  Sitk, 

sonal  sinfulness,  were  conclusive  evidence  of  per- 
sonal  religion ;  every  reprobate  at  the  bar  of 
judgment,  and  all  the  damned  in  hell,  would  be 
Christians.  A  sense  of  their  corruption  forms  no 
small  part  of  their  w  retchedness.  We  know,  from 
the  unequivocal  declaration  of  Eternal  Truth,  that 
when  the  Lord  cometh  with  ten  thousand  of  his 
saints  to  execute  judgment  upon  all,  he  will  con- 
TiNCE  all  that  are  ungodly  among  them  of  all 
THEIR  UNGODLY  DEEDS  wMch  they  Iiavc  ungodly  com- 
mitted.  How  then  can  the  conviction  of  ungodli- 
ness, be  the  evidence  of  godliness  ? 

In  the  minds  of  the  unregenerate,  the  sense  of 
personal  sinfulness  is  always  accompanied  with 
the  apprehension  of  danger.  It  cannot  be  other- 
wise. When  a  sense  of  sin  is  fastened  upon  the 
conscience  of  the  sinner,  it  cannot  fail  to  throw 
him  into  distress.  In  many  cases,  the  distress 
is  great.  The  "law  work"  is  severe.  The 
unhappy  man  sees  the  corruption  of  his  own 
heail;  and  therefore  gives  up  all  hope  from  his 
own  righteousness.  He  sees  the  corruption  of  his 
own  heart ;  and  therefore  gives  up  all  hope  from 
the  prospect  of  amendment.  The  law  whirh  he 
has  broken,  sweeps  away  at  a  stroke  all  his  right- 
eousness, and  cuts  up  his  hopes,  root  and  branclh 


Conviction  oj  Sin,  35 

All  that  is  past  is  bad;  all  that  is  to  come  is  no 
better.  He  sees  that  with  his  present  disposition, 
sin  will  only  revive  and  increase  every  hour  that 
he  lives.  He  is  wretched  and  forlorn.  He  knows 
that  he  is  the  prisoner  of  justice,  and  fears  that  lie  is 
already  bound  over  to  the  curse.  He  looks  around 
for  help,  but  no  kind  arm  will  interpose.  He  ven- 
tures to  make  a  struggle  to  shake  off  his  bondage ; 
but  every  effort  evinces  his  weakness,  every  strug- 
<rle  binds  him  faster  in  his  chains.  The  arrows  of  the 
Almighty  are  within  him,  the  poison  whereof  drinketk 
up  his  spirits.  He  sees  that  he  is  actually  going  to 
hell.  He  knows  that  nothing  he  shall  ever  do,  will 
prevent  his  going  there.  There  is  but  a  step  between 
him  and  the  eternal  pit ;  while  an  invincibly  obsti- 
nate heart  cuts  him  off  from  every  successful  effort 
io  escape  it^.     He  is  beyond  the  reach  of  help  on 

*  The  inability  of  the  natural  man  to  repent  and  belierc 
the  Gospel,  lies  in  a  heart  so  corrupt,  that  it  is  absolutely  in- 
vincible, but  by  the  Almighty  power  of  God.  It  is  an  ina.- 
bility,  the  very  essence  of  which  consists  m  his  moral  turfii- 
tude.  This  the  convinced  sinner  knows.  He  may  not,  in 
form^  recognize  the  distinction  between  moral  and  natural 
inability,  but  every  pang  that  shoots  through  his  heart,  Is  de- 
cisive testimony  of  its  correctness.  With  the  deep  sense 
that  he  is  in  danger,  is  connected  the  deep  conviction,  thai 
he  is  without  excuse.  He  no  longer  casts  the  blame  on  God. 
The  door  of  hope  is  open.  Every  obstacle,  except  that  luhich 
arises  from  hia  own  aversion  to  the  way  of  H/Cf  is  removed. 


36  Conviction  of  Sin. 

this  side  heaven.  No  means,  no  motives  can 
afford  him  relief.  He  sees  that  he  is  in  the 
hands  of  a  Sovereign  God,  and  that  every  thing 
without  him,  and  every  thing  within  him,  is  con- 

Jll  things  are  ready.;  he  alone  is  unwilling.  While  he  be- 
holds himself  trembling  upon  the  verge  of  the  pit,  and  hears 
the  voice  of  the  Great  Deliverer, — «  Sinner,  lay  down  the 
<<  weapons  of  ihy  rebellion ;  repent  of  all  your  transgressions ; 
"  come  unto  mc" — he  ivill  not  come.  At  terms  like  these, 
every  feeling  of  his  heart  revolts.  Lay  down  the  weapons  of 
his  rebellion  !  repent  of  all  his  transgressions !  come  unto 
Christ !  he  nvill  not,  he  cannot.  He  spurns  the  offers  of  mer- 
cy, and  had  rather  die  than  submit.  Here  is  his  inability; 
an  inability  that  is  all  of  his  own  cherishing,  all  confined  with- 
in his  own  carnal  heart. 

It  would  be  well  if  those  who  feel  so  uncharitably,  and 
speak  so  unadvisedly  concerning  persons  who  are  conscien- 
tiously constrained  to  maintain  both  the  reality  and  import- 
ance of  the  distinction  between  natural  and  moral  inabilityy 
understood  either  themselves,  or  the  doctrine  they  condemn. 
In  giving  the  sinner  a  natural  power  to  become  holy,  we  do 
not  claim  for  him  the  atlf-determining  power  of  the  will.  We 
do  not  say,  that  he  can  produce  holiness  by  an  act  of  the  will 
that  is  antecedent  to  the  first  exercise  of  holiness.  Neither  do 
we  challenge  for  a  worm  of  the  dust,  the  prerogative  of  inde- 
pendence. Eternal  life  hangs  on  the  sovereign  grace  oi 
God.  The  work  of  renewing  and  sanctifying  the  soul,  and 
bearing  it  to  heaven  at  last,  rests  on  his  Almighty  arm.  In 
giving  the  sinner  a  natural  power  to  become  holy,  we  design 
to  give  God  the  throne,  and  humble  the  sinner  at  his  feet. 
Not  until  this  important  truth  ceases  to  glorify  God,  and 


Conviction  of  Sin,  37 

spii  ing  to  increase  his  guilt,  and  aggravate  his  con- 
demnation. And  you  will  now  ask,  is  there  no 
religion  in  this  ?  None.  Does  vital  religion  con- 
sist in  the  apprehension  of  danger,  or  in  the  fear 

abase  his  enemies,  let  it  be  denounced  as  a  doctrine  cither 
replete  with  error,  or  devoid  of  meaning. 

JVatural  ability  consists  in  possessing  all  those  faculties 
that  are  necessary  to  constitute  a  moral  agent.  A  moral 
agent  is  a  being  that  is  capable  of  actions  that  can  be  com- 
pared with  law.  To  be  capable  of  nothing  that  can  be  com- 
pared with  "  a  rule  of  action,  commanding  what  is  right  and 
"  prohibiting  what  is  wrong,*'  is  to  be  reduced  to  the  level  of 
tjie  brutes  that  perish.  To  be  capable  of  this,  is  to  possess 
understanding,  conscience,  will,  and  affections.  These  facul- 
ties of  the  mind  constitute  a  moral  agent,  and  make  any  being 
capable  of  choosing  or  refusing,  acting  right  or  wrong  as  he 
pleases.  Destitute  of  these,  he  would  not  be  capable  of 
moral  action.  He  could  be  neither  holy  nor  sinful.  His 
character  and  conduct  could  be  neither  worthy  of  praise  nor 
blame.  But  possessing  these,  he  possesses  all  that  is  neces- 
sary to  the  exercise  of  holy  and  unholy  affections.  He  pos- 
sesses the  power  io  fierctive  the  objects  of  love  and  hatred— 
to/^<r/  t/ie  obligation  of  loving  that  which  is  right,  and  hating 
that  which  is  wrong — and  to  love  or  to  hate  in  conformity 
with  the  dictates  of  his  conscience  and  understanding,  or 
in  defiance  to  the  dictates  of  both. 

This  is  what  we  mean  by  natural  ability  to  become  holy. 
Take  away  these  faculties,  and  there  is  a  naturalinability. 
Take  away  these,  and  it  is  absolutely  impossible  that  any 
thing  in  the  form  of  merit  or  demerit,  should  be  attached  to 
human  character.  This  is  the  ability  which  we  claim  for 
the  sinner.    Strip  him  of  those  faculties  which  are  necessa- 


38  Conviction  of  Sin, 

that  we  shall  never  escape  it?  Where  is  the  holi- 
ness of  being  afraid  of  hell  ?  What  Christlike  af- 
fection is  there  either  in  the  horror  of  a  guilty  con- 
science, or  the  anticipation  of  the  wrath  to  come  ? 

vy  to  the  exercise  of  volition,  and  you  convert  him  to  a  mere 
animal.  Invest  the  animal  with  these  faculties,  and  you  con- 
vert him  into  a  moral  agent ;  you  make  him  the  subject  of 
moral  government,  and  accountable  for  his  conduct.  There 
is  a  s^iirit  in  man^  and  the  inspiration  of  the  Almighty  has 
given  him  understanding.  The  sinner's  claim  must  be  ac- 
knowledged. He  has  all  the  natural  faculties  that  are  neces- 
Spary  to  holiness  ;  and  if  he  were  disposed  to  use  them  aright, 
he  would  be  holy.  You  say  a  man  has  power  to  sec  and 
hear,  if  he  has  the  faculties  that  are  necessary  to  seeing  a7id 
hearing*  So  has  he  power  to  be  holy,  if  he  has  the  faculties 
that  are  necessary  to  holiness. 

But  while  we  say  that  the  sinner  is  under  no  natural  ina- 
bility to  become  holy,  we  also  say  that  he  is  under  a  moral 
iijability  to  become  holy. 

When  we  speak,  of  the  moral  inability  of  the  sinner,  we 
do  not  mean  to  deny  that  his  inability  is  original,  innate. 
We  know  it  is.  We  use  the  word  moral  in  contra-dis- 
tinction  from  natural,  to  denote  that  which  is  comparable 
with  a  rule  of  moral  action.  Thus  we  speak  of  moral  and 
natural  good,  moral  and  natural  evil.  There  is  much  natural 
good  in  a  seasonable  shower  of  rain,  but  there  is  no  moral 
good.  There  is  much  natural  evil  in  an  earthquake,  but 
there  is  no  moral  evil.  Natural  good  and  evil  cannot  be 
compared  with  a  rule  of  action  ;  they  bear  no  relation  io  praise 
or  blame.  With  moral  good  and  evil,  it  is  otherw  ise.  I  hope  to 
be  understood  therefore  when  I  use  the  phrase  moral  inability 


Conviction  oj  Sin.  39 

»' These  are  feelings,  which,"  as  the  learned  Dr. 
Owen  well  remarks,  "  belong  not  to  the  precept 
"  of  the  law,  but  to  its  curse  ;  they  are  no  part  of 
"  what  it  requires,  but  of  what  it  inflicts." 

Moral  inability  is  comparable  with  a  rule  of  action  ;  it  is 
not  that  which  bears  no  relation  to  praise  or  blame.  It 
consists  in  the  total  defiravity  of  the  carnal  heart.  It 
consists  in  an  insuperable  aversion  to  holiness.  You  can 
conceive  of  a  man's  possessing  a  given  degree  of  aver- 
sion to  holiness.  You  can  see  that  the  difficulty  of  his  be- 
coming holy  Avill  rise  in  proportion  to  his  aversion  to  holi- 
ness. If  his  aversion  to  holiness  be  inconsiderable,  the 
difficulty  of  becoming  holy  will  be  inconsiderable.  If  his 
aversion  to  holiness  be  great,  the  difficulty  of  becoming  holy 
will  be  great.  Now  the  aversion  of  the  natural  man  to  holi- 
ness is  not  inconsiderable  ;  it  is  not  merely  great ;  it  is  com- 
plete and  entire  ;  it  pervades  every  thought,  every  affection, 
every  design.  By  the  arm  of  flesh  it  is  invincible.  It  is 
open  to  no  successful  attack.  Light,  motives,  means  of 
whatever  character,  are  in  themselves  of  no  avail  to  remove  it. 

Here  is  an  inability;  here  is  a  serious  inability.  It  is  an 
inability  which  belong^i  to  every  man  that  is  dead  in  tres- 
/lasses  and  sins.  But  it  is  a  moral  and  not  a  natural  inability. 
It  is  an  inability  that  is  capable  of  being  compared  with  law  ; 
and  therefore  bears  relation  to  praise  and  blame.  It  consists 
wholly  in  a  deeply  rooted  aversion  to  all  that  is  good.  Take 
away  this,  and  where  is  the  obstacle  in  the  way  of  the  sinner's 
becoming  holy  ?  What  becomes  of  his  natural  inability  ?  Let 
those  who  affirni  that  there  is  an  inability  in  the  siimer  to  be- 
come holy,  aside  from  this  mere  moral  inability^  go  into  their 
closets  and  ask  themselves  these  two  questions  : — 


40  Conviction  of  Sin, 

In  the  mind  of  a  convinced  sinner,  the  sense  of 
personal  sinfulness  is  also  connected  with  the  sense 
of  ill  desert.  When  a  man  has  a  clear  view  of  his 
own  sinfulness,  he  not  only  sees  that  he  is  exposed 

What  other  inability  is  there  in  the  sinner  to  become  holy, 
than  his  invincible  aversion  to  holiness  ? 

What  is  the  point  of  difference  between  the  natural  powers 
of  the  saint  and  the  sinner  ? 

When  they  have  given  fair,  logical  answers  to  these  ques- 
tions, they  need  not  be  disappointed,  if  they  find  themselves 
driven  to  the  result,  that  ihe  inability  of  (he  sinner  to  beco?ne 
holy,  is  no  other  than  a  moral  inability.  By  the  work  of  Re- 
generation, the  saint  receives  no  new  natural  faculty.  The 
passing  from  death  unto  life  is  a  morale  and  not  a  physical 
change.  The  only  point  of  difference  between  the  power  of 
the  saint  and  the  sinner  is,  that  the  saint  has  moral  ability  to 
be  holy;  the  sinner  has  not.  The  sinner  cherishes  a  moral 
inability  to  become  holy ;  the  saint  does  not. 

«  But  after  all,  an  inability  is  an  inability,  whether  it  be  mo- 
"  ral  or  natural !  You  deny  the  sinner  a  self-determining 
"  pov/er.  You  grant  that  he  has  no  ability  that  can  produce 
*<  holiness,  by  an  act  of  the  vill  that  is  antecedent  to  the  ex- 
«  ercise  of  holiness."  Neither  can  saints.  "  You  grant 
"  that  he  cannot  become  holy  without  the  special  operations 
*•  of  the  holy  Spirit."  Neither  would  saints  ever  have  another 
holy  feeling  without  the  sficcial  operations  of  the  Holy  spirit. 
*'  Slill,  an  inability  is  an  inability ;  and  what  profit  is  there  in 
"  your  boasted  distinction  ?"  Much  every  way  :  Chiefly,  be- 
cause without  it,  we  cannot  have  just  views  of  the  character 
of  God,  and  the  guilt  of  the  sinner. 

O^  the  character  of  God  :  God  invites  sinners  to  be  holy. 


Coniiction  of  Sin .  41 

to  the  wrath  of  God,  but  that  he  hjusily  exposed 
to  the  AVI  alli  of  God.  He  sees  that  lie  deserves 
the  displeasure  of  the  x\lmighty  throughout  in- 
terminable ages.      He  is  stripped  of  all  liis  thin 

He  cxfiostulatcs  Avith  them- — he  eiitreuts  them — he  com- 
?na?ids  them  to  be  holy.  He  threatens  them  with  eternal 
death,  and  executes  the  threatening  tu  the  uttermost,  if  they 
persist  in  the  refusal  to  yield  to  his  requisitions.  Now  if 
they  are  naturally  unable  to  yield,  they  must  lie  down  in 
everlasting  sorrow  for  not  doing  that  which  in  its  own  na- 
ture cannot  be  done.  But,  is  this  the  God  that  reigns  in 
heaven  I  Has  He  commanded  men  to  perform  impos&ibilUieS', 
and  does  He  damn  them  because  they  cannot  obey  1  Does  He 
for  ever  abandon  them  to  darkness  and  despair,  for  not  be- 
coming holy,  while  He  has  withheld  the  faculties  that  are  ne- 
cessary to  the  exercise  of  holiness  !  No, it  cannot  be.  Will 
not  the  Judge  of  all  the  earth  do  right  ?  What  if  God  had 
suspended  the  eternal  destiny  of  your  immortal  soul  upon 
your  gouig  from  New-York  to  Rome  in  a  day  ?  What  if 
he  had  commanded  you  to  create  a  world  ?  You  would 
not  hesitate  to  say,  it  is  unjust.  But  He  has  required  you 
to  become  holy.  And  you  say,  that  you  have  no  more,  and 
no  other  power  to  become  holy,  than  you  have  to  go  from 
New-York  to  Rome  in  a  day,  or  to  create  a  world.  What 
then  should  make  the  one  unjust  and  not  the  other  ?  But 
such  is  not  the  character  of  the  Holy  God.  The  doctrine  of 
man's  natural  inability  is  a  libel  on  his  righteousness.  On 
the  other  hand,  if  all  the  inability  of  the  sinner  consists  in  his 
aversion  to  holiness ;  if  he  is  under  no  natural  inability  j  if 
he  has  as  mucli  power  to  become  holy  as  saints ;  and  all  his 
inability  arises  from  invincible  perverseness ;  then  God  will 

6 


42  Conviclion  of  Sin. 

excuses,  and  is  sensible  that  his  sins  are  wholly 
unjustifiable.  As  he  has  before  been  constrained 
to  acknowledge  the  reasonableness  of  the  precept 
of  the  Divine  Law,  now  he  is  constrained  to  admit 

be  glorious  in  sending  him  to  hell.  He  ought  to  go  there  ; 
and  all  Heaven  will  say,  jimen  !  JUeluia  I  while  the  smoke 
of  his  torments  is  ascending  for  ever  and  ever.  Come  now> 
and  let  us  reason  together,  saith  the  Lord.  Are  not  my  ways 
equal?  are  not  your  ways  unequal?  There  would  be  nf^ 
ground  for  these  expostulations,  upon  the  principle  of  man's 
natural  inability. 

Neither  can  we  have  just  views  of  the  guilt  of  the  sinner^ 
without  recognizing  the  distinction  between  natural  and  mo- 
ral inability.  It  is  one  thing  to  feel  wretched,  another  to  feel 
guilty ;  one  thing  to  feel  that  you  are  lost  and  ruined,  another 
to  feel  that  you  have  destroyed  yourself ;  one  thing  to  claim 
pity,  another  to  deserve  blame.  Mere  calaiyiity  is  one  thing, 
and  moral  turpitude  is  another.  Speak  of  man's  inability 
without  making  it  his  crime,  and  his  conscience  will  love 
the  opiate.  Speak  of  it  as  consisting  in  the  free,  voluntary 
exercises  of  his  corrupt  heart,  and  you  leave  him  without 
excuse.  He  will  feel  that  if  he  dies  eternally,  he  is  the  vo- 
luntary author  of  his  own  destruction.  He  will  never  feel  to 
blame  for  not  performing  impossibilities. 

Bring  this  question  then  before  the  Judgment  seat  of 
Christ.  Annihilate  the  natural  ability  of  the  sinner  to  repent 
and  believe  the  Gospel ;  and  if  you  make  God  glorious  in 
banishing  the  impenitent  to  hell,  and  the  impenitent  deserv- 
ing of  their  doom  ;  the  controversy  is  at  an  end.  Until  then, 
we  must  be  suffered  to  speak  on  God*s  behalf;  we  must  as* 
rrlbc  rip-fitcousnrss  to  our  Maker, 


ConvicUon  of  iSiii,  43 

Hie  justice  of  its  penalty.     He  has  vuknitarily 
and  perseveringly  disobeyed  a  law  that  is  per- 
fectly holy  in  itself,  and  clothed  with  the  author- 
ity of  the  Holy  God;  and  he  knows  that  it  would 
be  just,  if  the  penalty  should  be  executed  upon 
him  to  the  uttermost.     He  knows  that  the  Holy 
God,  whose  character  he  regards  with  enmity^ 
whose  law  he    transgresses    with    impenitence ; 
whose  Gospel  he  rejects  with  disdain;  can  be  un- 
der no  obligation  to  save  a  Avretch  like  him.   And 
you  will  ask  again,  is  there  no  religion  in  this ! 
Again  I  answer,  and  the  reply  is  bottomed  upon 
the  word  of  Eternal  Truth — not  a  whit.     Is  this 
no  evidence  that  I  have  passed  from  death  unto  lifef 
I  answer,  it  is  not   conclusive   evidence;    and   if 
this  is  all  that  you  have  experienced,  it  is  none  at 
alL     If  you  are  not  sensible  that  you  are  so  vile 
as  to  deserve  the  everlasting  displeasure  of  God, 
you  are  not  even  a  convinced  sinner ;  but  if  you 
are  sensible  of  this,  you  may  not  be  a  converted 
sinner.     Vital  religion  does  not  consist  in  the  ap- 
probation of  the  conscience  to  the  condemning 
sentence  of  the  law.     Does  not  the  conscience  of 
every  sinner,  whether  renewed  or  unrenewed,  tell 
him  that  God  would  be  just  in  abandoning  him  to 
misery  without  measure  and  wilhout  end?    Do 
not  the  damned  in  hell  feel  that  they  are  justly 


44  CoHvidion  oj  Sin . 

condemned  ?  Was  not  the  man  without  the  wed- 
ding garment  speechless  ?  Will  not  the  whole 
world  become  guilty  before  God,  at  the  Last 
Day? 

If  the  view  which  we  have  given  of  this  solemn 
subject,  will  bear  the  test  of  God*s  word,  then  the 
reader  has  a  right  to  the  plain  result,  that  no  de- 
gree of  conviction  for  sin  is  conclusive  evidence  of 
Christian  Character.  Look  at  the  feelings  of  ar 
convinced  sinner,  and  find,  if  you  can,  one  spark 
of  genuine  holiness.  Find,  if  you  can,  one  Chris- 
tian grace.  Find,  if  you  can,  any  thing  more  than 
all  those  have  felt,  who  have  gone  down  to  the 
pit  in  tlieir  blood. 

But  may  not  these  be  the  feelings  of  real  Chris- 
tians ?  I  answer,  they  may  be ;  but  they  are  not 
the  feelings  which  constitute  the  essential  difference 
between  real  Christians  and  impenitent  sinners. 
All  that  have  passed  from  death  unto  life,  have 
in  a  greater  or  less  degree,  been  convinced  of 
their  total  corruption,  alarmed  at  their  danger, 
and  made  to  acknowledge  the  justice  of  God  in  the 
penalty  of  his  law.  Indeed,  it  may  be  said,  that 
the  greater  part  of  real  Christians  have  never  been 
the  subjects  of  conviction,  in  the  degree  which  lias 


Conviction  of  iSin,  46 

hccii  here  exliibited.  Still,  every  Christian  has  ex- 
perienced some  of  it ;  every  Christian  has  felt  the 
same  conviction  in  kind.  If,  tlierefore,  you  are 
without  any  thing  like  this  conviction,  you  may 
be  sure  tlrat  you  are  without  religion.  Still, 
it  does  not  follow^,  tliat  because  you  have  this 
conviction,  you  therefore  have  real  religion.  It 
is  true,  that  in  the  course  of  God's  providence, 
conviction  always  precedes  conversion  ;  but  it  is  not 
alivays  true,  that  conversion  follows  conviction. 
Tliere  is  no  necessary  connexion  between  con- 
viction and  conversion.  A  sense  of  sin  and  dan- 
ger does  not  slay  the  enmity  of  the  heart.  The  con- 
science may  be  convinced,  while  the  heart  is  not 
rene>ved.  The  carnal  mind  not  only  may,  but 
does  hate  what  the  awakened  conscience  ap- 
proves. It  is  no  certain  evidence,  that  because 
•  the  conscience  feels  the  w  eight  of  sin,  the  heart  is 
humbled  on  account  of  it;  that  because  the  con- 
science approves  of  the  rectitude  of  divine  jus- 
tice, the  heart  bows  to  the  divine  sovereignty. 
The  most  powerful  conviction  of  sin,  therefore,  is 
not  conclusive  evidence  of  Christian  Character. 


ESSAY  Y. 


CONFIDENCE  IN  GOOD  ESTATE. 

It  is  easy  for  a  hypocrite  to  deceive  himself 
with  "  false  hopes  and  carnal  presumptions."  You 
may  be  strongly  persuaded  that  you  are  a  Chris- 
tian ;  but  this  persuasion  does  not  make  you  so. 
You  may  cherish  the  most  unwavering  confidence 
of  your  personal  interest  in  the  great  salvation  ; 
while  you  have  no  part  nor  lot  in  this  matter. 

The  confidence  of  a  man's  own  good  estate  is 
attained  in  different  ways.  Both  the  confidence 
itself  and  the  mode  of  attaining  it  are  often  scrip- 
tural.  A  man  may  be  persuaded  that  he  is  a 
Christian,  because  he  has  reason  to  believe,  that  he 
possesses  the  Spirit  of  Christ.  Hereby  know  we, 
that  we  dwell  in  him,  and  he  in  us,  because  he  hath 
given  us  of  his  Spirit,  A  man  may  be  persuaded 
that  he  is  a  child  of  God,  because  he  discerns  in 
himself  those  graces  that  are  peculiar  to  the 
childlike  character.      He  may  have  received  the 


Confidence  in  good  Estate.  47 

spirit  of  adoption,  nhereby  he  cries  Abba,  Father. 
The  spirit  itself]  sailh  the  apostle,  beareth  7i itness 
with  our  sjniit,  that  jve  are  the  children  of  God, 
A  persuasion  arising  from  such  evidence,  is  well 
grounded.     Such  a  persuasion  cannot  be  too  con- 
fident.    It  not  only  may,  but  ought  to  rise  to  the 
full  assurance  of  hope.     It  did  in  Job.     /  know, 
saith  he,  that  my  Redeemer  liveth  ;  and  though  after 
my  skin,  worms  destroy  this  body,  yet  in  my  Jiesh 
shall  I  see  God;  whom  I  shall  see  for  myself,  and 
mine  eyes  shall  behold,  and  not  another.      It  did  in 
David.     As  Jot  me,  Irvill  behold  thy  face  in  right- 
eousness J  I  shall  be  satisfied  when  I  awake  in  thy 
likeness.     It  did  in  Asaph.     Thou  shall  guide  me, 
saith  he,  with  thy  counsel,  and  afterwards  receive 
me  to  glory.      It  did  in  the  Apostle.      I  am  per- 
suaded, that  neither  death,  nor  life,  nor  angels,  nor 
principalities,  nor  powers,  nor  things  present,  nor 
things  to  come,  nor  height,  nor  depth,  nor  any  other 
creature,  shall  be  able  to  separate  us  from  the  love  of 
God,  which  is  in  Christ  Jesus  our  Lord,     The  com- 
fortable assurance  of  believers  enables  them  both 
to  glorify  and  enjoy  the  Ever-Blessed  God.    It  is 
as  honourable  to  God  to  trust  in  his  grace,  as  to 
submit  to  his  authority.      When  the  hopes  of  be- 
lievers are  low  and  languishing,  they  know  not 
how  deep  the  shade  they  cast  on  the  lustre  of  di- 


48  Confidence  in  good  Estate, 

vine  foro'iveness ;  how  much  they  detract  from  the 
glory  of  the  cross.  The  want  of  a  cheerful  hope, 
an  humble  reliance  on  the  mercy  of  God,  cannot 
fail  to  unman  the  most  unwavering  firmness,  and 
unnerve  the  most  vigorous  exertion.  For  those 
who  have  the  witness  of  their  good  estate  within 
them,  to  sink  down  into  a  state  of  darkness,  that 
ends  in  the  gloom  of  solitude  and  inactivity,  is 
sin.  Many  a  good  man,  by  having  unhappily  im- 
bibed mistaken  views  of  this  subject,  has  rendered 
himself  a  mere  cypher  in  the  church,  and  a  stum- 
bling-block to  those  who  are  out  of  it.  Real 
Christians  need  not  be  afraid  to  cherish  the  full 
assurance  of  hope.  There  is  something  wrong  in 
the  state  of  that  soul  that  refuses  to  he  comforted. 
It  is  the  duty  of  believers  to  make  their  calling 
and  election  sure.  Assurance  ought  always  to 
exist,  and  to  be  supported  by  corresponding  tes- 
timony. 

But  this  is  not  the  vain  confidence  to  which  I 
allude  in  this  essay.  It  bears  no  alliance  to  the 
presumption  of  the  hypocrite  and  the  self-deceiv- 
ed. There  is  a  confidence  which  is  obtained 
without  the  aid  of  God's  Spirit,  and  cherished 
without  the  evidence  of  his  Word. 


Confidence  in  good  Estate.  49 

Some  rest  this  i)resumption  on  an  unwarrantable 
notion  which  they  entertain  of  the  mercy  of  God, 
They  are  in  the  habit  of  viewing  it  as  a  general, 
indefinite,  undistinguishing  attribute.  They  ima- 
gine, that  because  God  is  declared  to  be  no  respect- 
er of  persons.  He  exercises  His  mercy  indiscrimi- 
nately. They  view  Him  as  a  being  so  fondly  attach- 
ed to  the  interest  of  His  creatures,  as  to  pardon 
them  witliout  reference  to  the  terms  of  the  Gospel, 
and  save  them  without  regard  either  to  their  own 
moral  character,  to  the  honour  of  His  law,  or  to  the 
well-being  of  His  kingdom.  They  rely  on  no 
promise;  they  rest  on  no  covenant.  They  are 
satisfied  with  the  thought,  that  God  is  merciful! 
They  rest  on  the  phantom,  "  iincovenantcd  mercy '^ 
Tell  them  that  they  are  sinners  ;  and  they  tell  you, 
that  God  is  not  strict  to  mark  iniquity.  Tell  them 
that  they  have  incurred  the  penalty  of  a  righteous 
law,  and  deserve  to  die  ;  and  they  tell  you,  tliat 
they  have  never  "  done  any  harm ;"  and  if  they 
have,  a  merciful  God  will  forgive  them.  God  is  too 
good  to  seiid  them  to  hell !  It  cannot  be  that  He 
will  cast  them  off* for  ever! 

This  is  the  subterfuge  of  thousands ;  the  misera- 
ble hiding  place  that  must  be  overiiown,  when  the 
billows  of  divine  wrath  beat   upon  this   falling 

7 


50  Conjidenee  in  good  Estate^ 

world.  It  is  the  fatal  rock  on  which  thousands 
have  split.  How  many  impenitent,  Christless  sin- 
ners have  rested  here  for  eternity !  How  many 
have  I  seen  on  a  dying  bed,  who  had  not  a  spark  of 
vital  religion,  who  still  indulged  the  hope  that 
God  was  too  merciful  to  damn  them!  My  heart 
bleeds  when  I  think  of  it.  Why  do  men  forget, 
ihat  God  is  as  just  and  as  holy  as  He  is  gracious  ? 
All  His  perfections  must  be  glorified.  We  can- 
tiot  be  saved  at  the  expense  of  one  of  them.  God 
regards  His  own  glory  and  the  interests  of  His  king- 
dom more  then  every  thing  else.  To  these  every 
thing  must  bow.  If  He  were  not  too  holy ;  too 
just ;  nay,  too  good ;  to  admit  a  totally  deprav- 
ed being  into  His  kingdom,  that  kingdoin  would 
fall.  Unholy  men  must  be  excluded  from  heaven, 
because  they  are  not  fit  for  it.  To  exclude  them 
is  a  part  of  that  benevolent  design,  which  is  to 
make,  on  the  whole,  the  most  happy  universe. 
God  has  the  same  benevolent  motive  for  exclud- 
ing the  unholy  from  the  heavenly  state,  that  He 
has  for  admitting  the  holy.  Yes,  we  hesitate  not  to 
say,  that  the  benevolent  God  is  too  good  to  admit 
one  unsanctified  soul  into  the  pure  regions  of 
the  blessed.  He  has  too  great  a  regard  for  the 
honour  of  His  character,  and  for  the  excellence 
of  His  law;  He  loves  the  angelic  host  too  well; 


Confidence  in  good  Estate.  51 

He  loves  his  people,  He  loves  His  Son  too  well ; 
ever  to  permit  the  song  of  tlie  redeemed  to  feel 
the  jar  of  one  iinlial lowed  tongue.  The  very 
thought  is  reproachful  to  his  glory.  No  sin  is 
there.  The  light  of  heaven  sliall  never  be  dark- 
ened even  by  the  shadow  of  death.  The  designs 
of  infinite  benevolence,  shall  never  be  frustrated 
by  the  introduction  of  one  unholy  being  into  the 
kingdom  of  God.  Where,  O  where,  is  the  delu- 
sion of  the  miserable  self-deceiver,  when  justice 
exacts  the  uttermost  farthing ! 

Others  attain  this  persuasion,  in  a  manner  still 
ditferent.  Th(\y  have  been  taught  that  mere  re- 
formation and  morality  will  not  save  them ;  and 
they  are  equally  convinced  that  the  form  of  re- 
ligion will  not  save  them.  They  see  the  necessi- 
ty of  possessing  the  real  spirit  of  religion ;  and 
they  begin  to  seek  after  it  till  they  are  weary  of 
the  search.  They  become  awakened  to  a  sense 
of  their  danger,  convinced  of  their  ill  desert, 
and  are  thrown  into  some  distress.  But  at 
length,  through  the  influence  of  their  own  imagi- 
nations, or  the  artful  devices  of  the  Old  Serpent, 
they  are  inspired  with  hope,  and  filled  with  joy. 
Some  enrapturing  vision  has  discovered  to  their 
view  the  Saviour  extended  un  the  ci  oss.     Soint 


52  Confidence  in  good  Estate, 

fancied  messenger  has  announced,  that  their  sini^ 
are  forgiven,  and  that  God  is  their  reconciled 
Fatlier.  Some  text  of  scriptme,  unsought,  un- 
expected, and  fatally  misapplied,  has  whispered 
peace  to  the  troubled  conscience,  and  their  souls 
are  filled  with  raptures  of  joy.  They  imagine 
themselves  almost  ravished  with  a  view  of  Christ's 
unutterable  love,  and  with  a  view  of  it  to  them  in 
particidar.  They  begin  to  mourn  and  lament 
over  their  sins,  though  not  after  a  godlij  sort.  They 
feel  a  kind  of  spurious  sorrow,  that  they  have  ever 
hated  so  gracious  and  merciful  a  being  as  God. 
They  have  been  abandoned  to  the  delusion,  that 
their  opposition  to  so  kind  and  gracious  being,  has 
been  owing  to  some  misapprehension  of  His  cha- 
racter. Once  they  viewed  Him  as  an  "  abso- 
lute God;"  as  a  God  who  Wasangri/  with  the  wick- 
ed, and  angry  with  them.  They  viewed  Him  as 
their  enemy,  and  dreaded  the  tokens  of  his  displea- 
sure. But  now  they  view  His  character  in  alto- 
gether a  different  light.  They  see  that  God  is 
love.  They  are  persuaded  that  He  loves  them. 
They  are  persuaded,  that  He  has  pardoned  their 
sins,  and  that  it  his  good  pleasure  to  give  them  the 
kingdom.  Now  all  their  enmity  is  slain.  They 
feel  reconciled  to  God,  because  they  believe  God 
is  reconciled  to  them.     Under  the  influence  of 


Confidence  in  good  Estate.  53 

this  pleasinii;  deception,  they  now  befijin  to  be 
happy.  Religion  absorbs  all  their  attention; 
and  the  relisjion  of  the  heart  is  what  they  think 
they  admire  and  love.  They  are  full  of  grati- 
tude; full  of  peace  and  joy  in  believing  that 
Christ  died  for  them  in  particular.  This  persua- 
sion of  Christ's  love  to  them,  now  constraineth  them, 
and  they  imagine  that  they  glori/  in  nothing,  save 
the  cross  of  Christ,  They  think  they  are  ready 
to  do  any  thing,  and  to  suffer  any  thing  for 
Christ's  sake.  The  spirit  of  delusion  runs  high. 
They  manifest  for  a  while  the  greatest  apparent 
zeal  and  engagedness.  They  cannot  but  glory 
ill  him,  who  has  died/or  them,  and  who  will  final- 
ly advance  them  to  endless  blessedness  in  the 
kingdom   of  his  Father. 

All  this  is  "  rotten  at  the  core."  However 
closely  it  may  resemble  the  holy  gratitude 
of  God's  people,  it  is  but  the  counterfeit  of 
that  heavenly  grace.  It  is  purely  selfish.  It  is 
mere  mercenary  religion.  The  Spirit  of  God 
has  nothing  to  do  with  the  root  of  it,  nor  the  law  of 
God  with  its  fruits.  There  is  not  perhaps  any 
error  more  common  and  more  fatal  amons:  the 
serious  part  of  mankind  than  this.  This  is  the 
y^vy  religion  that  is  agreeable  to  tlie  feelings  of 


54  Confidence  in  good  Kstatt* 

the  carnal  heart.  This  was  the  religion  of  the  im- 
penitent Israelites.  At  the  thne  of  their  deliver- 
ance from  the  house  of  bondage,  and  in  view  of 
the  miracles  both  of  mercy  and  judgment  whicli 
had  been  wrought  in  their  behalf,  they  sang  the 
me^iiorable  "  song  of  Moses,"  on  the  banks  of  the 
Red  Sea.  But  how  soon  do  you  find  them  mur- 
muring at  the  waters  of  Marah,  and  in  the  wilder- 
ness of  Sin !  The  same  scene,  only  in  more  awful 
colours,  was  again  exhibited  at  the  foot  of  Sinai. 
God  appeared  in  all  the  greatness  of  his  majesty. 
And  nhen  the  people  saw  the  thunderingSy  and  the 
lightnings,  and  the  noise  of  the  trmnpet,  and  the 
mountain  smoking;  they  removed  and  stood  afar 
off.  And  they  said  unto  Moses,  speak  thou  with  us, 
and  we  will  hear ;  hut  let  not  God  speak  with  us, 
lest  we  die.  Sad  reverse !  Scarcely  forty  days 
had  elapsed,  than  the  very  land  that  just  be- 
held .Tehovah  descending  in  the  cloud,  and  that 
trembled  at  the  voice  of  his  thunder,  saw  the 
golden  calf  an  idol,  and  heard  the  heathenish 
acclamation — lliese  be  thy  gods,  O  Israel,  that 
brought  thee  up  out  of  the  land  of  Egypt !  The 
same  scene,  though  in  more  awful  colours  still, 
was  exhibited  in  the  streets  of  Jerusalem.  No 
sooner  did  the  Jews  behold  the  miracles,  and 
share  in  the  favour  of  the  promised  Messiah,  than 


Confluence  in  good  Esf^ie.  55 

iliey  overlooked  all  the  humbling  circumstances 
of  his  birth,  and  were  anxious  to  make  him  their 
king.  They  followed  him  with  Hosannahs;  were 
impatient  to  see  him  enrobed  whh  the  badges  of 
royalty,  and  seated  upon  the  throne  of  David  his 
father.  But  their  attachment  was  soon  put  to  a 
test  which  discovered  its  selfishness.  'They  early 
found  that  the  kingdom  of  the  Messiah  was  a  spi- 
ritual, and  not  a  temporal  kingdom.  They  soon 
learned,  that  he  was  not  a  Jew,  who  was  one  out- 
wardly ;  and  that  if  they  would  be  the  subjects 
of  his  kingdom,  they  must  become  new  creatures  ; 
must  relinquish  their  attachment  to  the  world ; 
must  deny  thewsclves  and  take  up  the  cross  ;  irust 
become  holy  in  heart  and  in  life  ;  not  too  proud 
lo  relish  the  humbling  religion  of  a  crucified  Sa- 
viour, nor  too  righteous  to  submit  to  the  right- 
eousness of  God.  Their  hopes  of  individual 
grandeur  and  national  glory,  therefore,  withered 
in  the  bloom.  The  promised  Messiah  became  the 
oliject  of  neglect  and  malignity.  Ko  longer  did 
they  follow  him  v^ith  acclamations  of  praise;  but 
with  the  hiss  of  derision  and  the  finger  of  scorn. 
No  longer  did  their  zeal  prompt  the  cry,  Hosan- 
nah  to  the  Son  of  David!  but  their  disappointed 
md  infuriate  selfishness,  instigated  the  malignant 
-hout,  Crucify,  Crucify  !     Such  is  the  religion  of 


56  Confidenctin  good  Estate. 

sinners.  Sinners ,  saith  the  Saviour,  love  those  who 
love  them.  Ye  seek  me,  said  Christ,  7iot  because  ye 
saw  the  miracles,  hut  because  ye  did  eat  of  the  loaves, 
and  werejilled. 

Far  be  it  from  me  to  say,  or  to  believe,  that  all 
those  who  inculcate  this  kind  of  religion,  are  to 
be  ranked  among  the  hypocrite  and  the  self-de- 
ceived. We  believe  many  of  them  to  be  Chris- 
tians. The  religion  which  they  possess  is  better 
than  that  which  they  teach.  Still,  we  do  not  hesi- 
tate to  say,  that  those  who  have  no  other  religion, 
have  none  at  all  that  will  stand  the  ordeal  of  the 
Last  Day.     A  deceived  heart  hath  turned  them  aside. 

On  what  is  such  religion  founded  ?  There  is  nc 
supreme  attachment  to  the  excellency  of  the  di- 
vine character,  to  the  holiness  of  the  divine  law, 
or  to  the  perfection  of  the  divine  government. 
There  is  no  supreme  delight  in  the  glory  of  the 
Gospel,  for  its  own  inherent  excellence.  On  w  hat 
then  is  such  religion  founded  ?  Simply  on  the  as- 
sumption, alike  dishonourable  to  God,  and  de- 
structive to  the  souls  of  men,  that  there  is,  and 
there  can  be  no  loveliness  in  the  divine  nature, 
no  glory  in  the  divine  perfections,  but  what  re- 
sults from  God's  particular  love  to  them,  and  His 


Conjidcncc  in  good  Eslate.  57 

designs  to  save  them,  A  principle  so  reproachful 
to  the  character  of  the  Deity ;  so  reproachful  to 
the  cross  of  Christ ;  and  so  destructive  to  the  souls 
of  men;  has  made  many  a  man  an  enthusiast,  and 
a  hypocrite ;  but  never  yet  made  one  an  humble 
follower  of  the  Lord  Jesus  Christ.  After  all  the 
glosses  that  can  be  put  upon  it,  the  amount  of  this 
principle  is  just  this.  Assure  me  of  my  salvation, 
AND  THE  God  of  heaven  is  amiable  and  glori- 
ous :  DEPRIVE  ME  OF  MY  SALVATION,  AND  HE  IS 
iJTRIPPED  OF  HIS  LOVELINESS,  AND  DISROBED  OF  HIS 

GLORY !  Reader,  does  this  look  like  taking  your 
place  in  the  dust,  and  exalting  God  on  the  throne? 
Is  this  being  reconciled  to  the  character  of  God, 
or  being  supremely  in  love  Avith  yourself? 

Though  sellish  piety  is  naturally  blind  to  its 
own  nature,  yet  the  efiect  of  this  mercenary 
scheme  is  unequivocal.  The  grand  sentiment  of 
the  system  is,  that  it  is  a  mark  of  genuine  holi- 
ness to  be  very  anxious  about  your  own  welfare, 
but  to  care  very  little  for  the  honour  and  glory 
of  God.  It  is  therefore  a  system  that  is  perfect- 
ly compatible  with  supreme  seltishness;  and  there- 
fore, perfectly  compatible  with  total  depravity. 
There  is  nothing  in  all  this,  with  which  the  carnal 
mind  is  at  enmity.     If  vital  godliness  consist  in 

8 


58  Confidence  in  good  Estate. 

such  a  system  of  views  and  feelings,  there  is  no 
need  of  a  radical  change  of  heart.  Let  the  veriest 
sinner  on  earth  be  persuaded  that  God  loved  him 
with  an  everlasting  love,  and  from  eternity  design- 
ed to  make  him  an  heir  of  the  heavenly  inheri- 
tance ;  and  his  enmity  will  subside  without  any 
change  of  nature,  any  alteration  in  the  moral  dis- 
position of  the  soul. 

The  presumption  on  which  we  have  been  ani- 
madverting, is  one  which  any  unrenewed  man 
may  cherish,  who  is  under  the  delusion  of  Satan 
and  his  own  wicked  heart.  It  is  easy  to  say,  "  Par- 
"  don  is  mine ;  grace  is  mine ;  Christ  and  all  his 
"  blessings  are  mine ; — God  has  freely  loved  me  ; 
"  Christ  has  graciously  died  for  me ;  and  the  Holy 
"  Ghost  will  assuredly  sanctify  me  in  the  belief,  the 
"  appropriaiing  belief,  of  these  precious  truths." 
It  is  no  He-rculean  task,  for  a  heated  imagination 
and  an  unsanctified  heart  to  make  these  discove- 
ries. This  is  a  kind  of  confidence  which  the 
subtle  Deceiver  is  interested  to  flatter  and 
strengthen,  till  the  unhappy  subject  has  lost  his 
hold,  and  the  Roaring  Lion  is  sure  of  his  prey. 
And  the  joys  and  sorrows,  the  zeal  and  engaged- 
ness,  which  spring  from  this  delusion,ybrm  a  kind 
of  religion,  which  the  blindness  and  deceit,  the 


Confidence  in  good  Estate.  59 

self-flattery,  and  the  pride  of  the  carnal  heart, 
very  easily  substitute  for  vital  godliness. 

Others  attain  the  confidence  of  their  own  good 
estate  in  a  manner  still  diflerent.  This  mode  of 
attainment  is  purely  mechanical.  According  to 
the  views  of  those  who  maintain  this  confidence, 
it  seems  to  be  "  a  strange  kind  of  assurance,  far 
"  different  from  other  ordinary  kinds ;  we  are 
"  constrained  to  believe  other  things  on  the  clear 
"  evidence  that  they  are  true,  and  would  remain 
"  true,  whether  we  believe  them  or  no :—  but  here 
"  our  assurance  is  not  impressed  on  our  thoughts 
"  by  any  evidence  of  the  thing ;  but  we  must  work 
"  it  out  in  ourselves,  by  the  assistance  of  the  Spirit 
"  of  God."  The  very  existence  of  this  persua- 
sion seems  to  be  evidence  of  the  truth  of  it.  The 
proposition  to  be  believed,  viz :  "  that  God  freely 
"  giveth  Christ  and  his  salvation  to  us  in  particular, 
"  is  not  true  before  we  believe  it ;  but  becometh 
"  a  certain  truth  when  we  believe  it^." 

The  amount  of  this  is,  that  a  persuasion  of  your 
own  personal  interest  in  the  blessings  of  the  great 
salvation,  constitutes  the  essence  of  evangelical 

"^  Marshall  on  Sanctification,  p.  157,  N.  Y.  edition. 


60  Confidence  in  good  Estate , 

faith.  If  you  can  only  believe  that  you  will  be 
saved,  you  are  a  believer,  in  the  Gospel  sense  of 
the  word :  Should  you  find  any  difficulty  in  doing 
this,  you  must  '^  ivork  it  out  in  yourselves  by  the 
"  assistance  of  the  Spirit  of  God;  and  eiccording  to 
"  7/our  faith  so  shall  it  be  iintoyou^r  The  persua- 
sion, therefore,  that  you  are  a  Christian,  makes  you 
so ;  and  the  confidence  that  you  will  be  saved, 
renders  your  calling  and  election  sure. 

It  is  hardly  necessary  to  guard  the  mind  against 
the  influence  of  this  delusion.  Reflecting  men  will 
not  rest  the  hope  of  immortality  on  so  treache- 
rous a  foundation,  unless  they  deliberately  pre- 
fer the  dreams  of  the  self-deceived,  to  the  sober 
expectations  of  the  real  Christian.  If  there  were 
ho  difference  between  being  actually  interested  in 
the  covenant  of  grace,  and  the  persuasion  of  our 
own  minds  that  we  are  thus  interested ;  this  scheme 
might  be  plausible.  Men  must  be  Christians,  be- 
fore they  can  be  rationally  persuaded  that  they 
are  Christians.  They  must  be  the  children  of 
God,  before  they  can  rationally  cherish  the  confi- 
dence that  they  are  so.  It  is  not  impossible,  nor  is 
it  an  unusual  thing,  for  a  man  io  be  a  Christian, 

*  INIarshall,  p.  157,  N.  Y.  ccUiion. 


Confidence  in  good  Estate,  61 

and  yet  not  to  believe  that  he  is  a  Christian.  Nor 
is  it  less  impossible,  and  unusual,  for  a  man 
to  believe  that  he  is  a  Christian,  and  yet  7iot  be  a 
Christian.  It  is  to  be  feaied,  that  there  Avill  be 
many  at  the  Last  Day,  who  will  say,  Lord,  Lord! 
unto  whom  the  Bridegroom  will  say,  I  never  knew 
yoUy  depart  from  me,  all  ye  workers  of  iniquity. 
There  will  be  many  in  that  day,  who  have  confi- 
dently believed,  that  "  God  freely  gave  Christ 
"  and  his  salvation  to  them  in  particular,"  who 
will  not  find,  that  "  it  became  a  certain  truth 
"  when  they  believed  it."  The  error  is  too  pal- 
pable to  be  ensnaring*. 

Let  not  the  import  of  these  remarks  be  misun- 
derstood. Far  be  it  from  me  to  discourage  the 
followers  of  the  Lord  Jesus  from  placing  the  most 
implicit  reliance  on  the  Atdhor  and  Finisher  of 
their  faith.  Every  attribute  of  His  cliaracter  de- 
mands confidence  the  most  prompt  and  unreserv- 

*  "When  we  alTirm,'*  says  the  eloquent  Saurin,  "  tliai 
"  there  is  such  a  blessing  as  assurance  of  salvation,  we  do 
"  not  mean  that  assurance  is  a  duty  imposed  on  all  mankind, 
"  so  that  every  one,  in  what  state  soever  he  may  be,  ought 
"  to  be  fully  persuaded  of  his  salvation,  and  by  this  persua- 
"  sion,  to  be^in  his  chriatianity.'" — Saurin's  Sermons,  vol.  3. 
Sermon  lOlh. 


62  Confidence  in  good  Estalt, 

ed.  But,  reader,  real  confidence  in  God  is  a  thing 
widely  different  from  a  firm  persuasion  of  your 
personal  interest  in  His  mercy.  The  former  is 
your  duty  at  all  times.  The  latter  is  your  duty, 
in  the  same  proportion  in  which  you  have  evi- 
dence that  the  love  of  God  is  shed  abroad  in 
your  heart  hy  the  Holy  Ghost,  You  have  just 
as  much  evidence  that  you  are  interested  in  His 
pardoning  mercy,  as  you  have  that  you  are  the 
subject  of  His  sanctifying  grace.  Sanctification 
is  the  only  evidence  of  conversion.  The  as- 
surance of  our  acceptance  with  God,  depends  on 
the  assurance  of  our  possessing  the  character  of 
those  who  are  accepted.  The  scriptmal  mode  of 
obtaining  assurance  is  that  pointed  out  by  the 
Apostle.  Giving  all  diligence,  add  to  your  faith, 
virtue  ;  and  to  virtue,  knowledge  ;  and  to  knowledge, 
temperance  ;  and  to  temperance,  patience  ;  and  to  pa- 
tience, godliness  j  and  to  godliness,  brotherly  kind- 
ness ;  and  to  brotherly  kindness,  charily.  For  if 
these  things  be  in  you  and  abound,  they  make  you 
that  ye  shall  neither  be  barren  nor  wfruilful  in  the 
knowledge  of  our  Lord  Jesus  Christ.  Wherefore, 
brethren,  give  diligence  to  make  your  calling  and 
election  sure;  for  if  ye  do  these  things,  ye  shall 
never  fall.  "  The  infallible  assurance  of  faith," 
says  our  excellent  Confession,  "  is  founded  upon 


Coiifidcncc  in  good  Estate.  63 

**  the  divine  truth  of  the  promises  of  salvation, 
**  Ihe  inward  evidence  of  those  graces  unto  which 
"  these  promises  are  made,  the  testhnony  of  the 
"  Spirit  of  adoption  witnessing  with  our  spirits, 
"  that  we  are  tlie  children  of  God ;  which  Spirit 
"  is  the  earnest  of  our  inheritance,  whereby  we 
"  are  sealed  to  the  day  of  redemption*."  To 
cherish  the  confidence  of  your  own  good  estate 
Avhen  your  graces  are  low  and  languishing,  and 
while  you  live  in  the  habits  of  sin,  savours  more 
of  presumption  than  of  humility.  No  man  ought 
to  live  without  some  doubts  of  his  own  good  es- 
tate, who  does  not  cherish  such  an  abiding  sense 
of  divine  truth,  and  live  in  such  prevailing  exer- 
cise of  divine  grace,  as  to  have  the  witness  within 
him  that  he  is  born  of  God.  It  is  in  the  exercise 
of  grace  alone,  that  any  one  ought  to  expect,  or 
even  desire  to  find  evidence  of  his  being  accepted 
in  the  beloved.  The  evidence  of  our  good  estate 
rises  in  proportion  to  our  love,  to  our  repentance, 
to  our  humility,  to  our  faith,  to  our  self-denial,  to 
our  delight  in  duty.  Other  evidence  than  this, 
the  Bible  knows  not;  God  has  not  given. 


*  Confession  of  faith  of  the  Presbyterian  Church,  chap.  18. 
p.  85,  86.     Vide  also  Larger  Catechisnij  p.  2 11,  2 12. 


64  Conjidence  in  good  Estate. 

Let  the  reader  beware  of  these  vain  confidences! 
When  men  rest  satisfied  with  these  presumptions, 
tliey  usually  rest  satisfied  until  it  is  too  late  to 
be  dissatisfied.  They  see  nothing  either  within 
or  without,  to  shake  their  hopes,  or  alarm  their 
fears.  Notwithstanding  there  is  a  wide  and  es- 
sential difference  between  these  unscriptural  con- 
fidences, and  the  faith  of  the  Gospel;  notwith- 
standing they  have  all  the  necessary  means  to 
know  their  true  character,  and  could  not  mistake 
it  if  they  w^ould  examine  impartially ;  yet  tlieij 
sport  themselves  with  their  own  deceivings,  and  know 
not  what  manner  of'  persons  they  are.  You  may 
easily  imagine  that  you  are  safe ;  and  while  the 
deception  lasts,  it  may  quiet  your  consciences, 
and  administer  a  short-lived  consolation.  But, 
when  the  veil  is  drawn  aside ;  when  the  dreams 
of  time  give  way  to  the  realities  of  eternity ;  these 
pleasing  deceptions  will  vanish.  There  is  less  of 
this  vain  presumption  in  the  hour  of  death,  than 
in  the  season  of  health  and  clieerfulness.  There 
will  be  none  of  it  at  the  left  hand  of  the  Judge  ; 
there  will  be  none  of  it  in  hell. 

The  reader  has  now  before  him,  what  the 
author  designed  to  say  in  the  first  ^i\e  essays. 
How  solemnly  do  these  things  call  upon  every 


Confidence  in  good  Estate,  65 

one  to  see  whether  his  hceirt  is  rigid  with  God ! 
[f  vital  religion  does  not  consist  invisible  morality; 
if  it  does  not  consist  in  the  form  of  religion ;  nor 
in  speculative  knowledge ;  nor  in  mere  convic- 
tion for  sin;  nor  in  the  confidence  of  your 
own  good  estate;  nor  in  the  whole  routine  of 
enthusiastic  experiences  which  that  confidence 
inspires ;  nor  in  all  these  things  combined :  is  it 
not  time  to  look  about  you  ?  In  all  that  has  hith- 
erto been  brought  into  view,  there  is  not  one  holy 
exercise  of  heart ;  not  one  feeling  that  is  in  the 
least  at  war  with  supreme  selfishness.  There  is 
not  one  fact,  therefore,  upon  which  I  dare  tell 
you,  that  you  may  rely  for  eternity,  as  conclusive 
evidence  of  Christian  Character, 

How  many  are  there  who  are  almost  Chris- 
Hans !  As  then  you  review  the  preceding  pages, 
look  with  ingenuousness  into  your  own  heart. 
Men  may  think  they  are  Christians,  and  yet  be 
in  the  gall  of  bitterness,  and  the  bonds  of  iniquity. 
You  may  be  almost  saved,  and  yet — perish.  You 
may  get  very  near  to  heaven,  and  yet — go  to 
hell.  You  may  advance  to  the  very  verge  of  the 
better  world,  and  from  the  threshold  of  glory, 
fall  into  the  regions  of  mourning. 

9 


6Q  Confidence  in  good  Estate, 

It  may  be,  that  remarks  like  these,  will  Avound 
some  of  the  dear  children  of  God,  while  they 
leave  the  stupid  hypocrite  wrapt  up  in  false  se- 
curity, and  impenetrable  by  nothing  but  the  ar- 
rows of  the  Eternal.     If  the  humble  child  of  Je- 
sus is  hereby  involved  in  darkness  for  a  moment ; 
his  light  shall  soon  break  forth  as  the  morning. 
If  for  a  moment,  his  strength  and  courage  lan- 
guish ;  they  shall  spring  forth  speedily  ;  his  right- 
eousness shall  go  before  him,  and  the  glory  of  the 
Lord  shall  be  his  rereward.    The  hypocrite  will  in 
all  probability,  still  cherish  his  deception;  he  will 
rest  in  carnal    security,  till  the  awful  moment 
when  he  lies  gasping  in  the  arms  of  death,  and  is 
just  about  to  take  his  flight  to  the  judgment-seat 
of  Christ.     Then  his  refuges  of  lies  shall  be  swept 
away,  and  his  fancied  security  will  only  serve  to 
render  him  the  fairer  mark  of  divine  vengeance. 
Then  he  will  discover  his  fatal  mistake.      Then 
his  heart  will  tremble.      Then  his  hopes  will  die 
within  him.      That  which  has  been  hidden,  shall 
be  made  know  n.     The  mask  will  be  torn  off;  the 
secrets  of  the  heart  shall  be  unfolded ;  nothing 
shall  remain  unveiled.      There  will  be  no  dark- 
ness nor  shadow  of  death,  where  the  workers  of  ini- 
quity may  hide  themselves.      The  sinners  in  Zion 


Corifidence  in  good  Eslatt.  67 

shall  he  a/raid ;  fearfidness  slmll  surprise  the  hy- 
pocrites :  Who  among  us  shall  dwell  with  devour- 
ing  fire  !  Who  among  us  shall  dwell  with  everlast- 
ing burnings  ? 


ESSAY  VI. 


LOVE  TO  GOD. 

In  the  preceding  Essays,  I  have  exhibited  as  I 
proposed,  a  variety  of  views,  feelings,  and  prac- 
tices, which  cannot  be  relied  on  with  safety,  as 
conclusive  evidence  of  Christian  Character.  In  the 
subsequent  ones,  I  propose  to  give  a  brief  view 
of  those,  which  may  be  relied  on  without  the 
danger  of  deception. 

It  is  the  excellence  of  the  Christian  religion, 
that  it  makes  a  claim  upon  the  affections.  3Ii/ 
son,  give  me  thine  heart.  Love  is  the  fulfilling  of 
the  law.  Though  I  give  all  my  goods  to  feed  the 
poor  ;  and  give  my  body  to  he  burned;  and  have  not 
love  ;  it  profiteth  me  nothing. 

At  first  view,  there  appears  to  be  some  diffi- 
culty in  understanding  with  clearness,  what  it  is 
to  love  God.     Men  are  in  the  habit  of  placing 


Love  to  God.  69 

liieir  affections  upon  beings  that  are  the  objects 
of  sense.  God  is  invisible.  To  profess  to  love  a 
being  that  is  not  perceptible  to  our  senses,  appears 
to  some,  to  savour  more  of  the  ignorance  and  wild- 
ness  of  enthusiasm,  than  of  the  sober  deductions 
of  enlightened  and  sanctified  reason.  But  though 
no  eye  hath  seen, or  can  see  the  Infinite  and  Eternal 
Spu'it,  yet  He  hath  not  left  himself  without  wit- 
ness. There  is  a  power  in  the  human  mind, 
which  enables  it  to  form  just  notions  of  persons 
and  things  that  cannot  be  perceived  by  sense. 
We  need  no  other  method  of  ascertaining  the  na- 
ture of  love  to  God,  than  the  nature  of  love  to 
man.  The  mode  of  reflection  is  in  both  cases 
the  same.  The  process  of  compounding,  com- 
paring, and  abstracting,  is  the  same.  Seriously 
,  considered,  there  is  precisely  the  same  difficulty 
in  conceiving  of  the  nature  of  love  to  man,  that 
there  is  in  conceiving  of  the  nature  of  love  to 
God.  You  know  what  it  is  to  love  your  friend. 
And  yet  it  is  not  the  mere  external  form,  it  is 
not  the  animal,  unanimated  by  the  living,  acting- 
spirit,  that  you  love.  But  this  is  all  that  is  per- 
ceptible to  your  senses.  You  see  the  motion, 
you  hear  the  voice  of  your  friend  ;  and  from  the 
nature  of  what  you  see  and  hear,  you  form  the 
idea  of  his  character.     The  soul,  that  which  is 


70  Love  to  God, 

characteristic  both  of  the  man  and  the  friendy  is 
invisible.  What  you  see  and  hear,  is  not  that 
which  you  love ;  though  it  discovers  to  you  some- 
thing which  is  lovely.  That  which  is  the  object 
of  your  senses,  suggests  the  existence  and  cha- 
racter of  that  invisible,  thinking  being,  which  is 
the  object  of  your  affections,  and  which  you 
either  love  or  hate,  as  it  pleases  or  displeases 
you. 

You  may  as  easily  know  what  it  is  to  love 
God,  therefore,  as  you  may  know  what  it  is  to 
love  your  friend.  The  sensible  signs  by  which 
He  has  communicated,  and  is  every  hour  com- 
municating His  character,  are  vastly  more  sig- 
nificant than  those  which  manifest  the  cha- 
racter of  any  other  being  in  the  universe. 
God  is  every  where.  The  Infinite  Mind  is  ever 
active.  It  is  the  great  Agent  throughout  all 
worlds.  The  heavens  declare  the  glory  of  God, 
and  the  firmament  showeth  his  handy-work.  Day 
unto  day  uttereih  speech,  and  night  unto  night  show- 
eth knowledge.  There  is  no  speech  nor  language 
where  their  voice  is  not  heard.  Their  line  is  gone 
out  throughout  all  the  earthy  and  their  words  to  the 
end  of  the  world.  God  has  expressed  His  divine 
excellence  in  the  work  of  His  hands,  and  has  ex- 


Love  to  God,  71 

liibited  the  lustre  of  His  glory  in  the  word  of  His 
truth.  Every  act  that  He  has  performed,  together 
with  every  word  that  He  has  spoken,  is  an  une- 
quivocal declaration  of  His  character.  It  is  easy 
to  conceive  that  this  character  must  be  loved  or 
hated,  and  that  the  Invisible  Being  which  this 
character  unfolds,  must  be  the  object  either  of 
complacency  or  aversion ;  of  benevolence  or  ma- 
lignity. 

Love  to  God  involves  complacency  in  His  cha- 
lacter,  benevolence  toward  His  interest,  and  gra- 
titude for  His  favours. 

It  involves  complacency  in  His  character.  You 
see  something  in  the  character  of  your  friend, 
which  to  you  appears  pleasing  and  amiable.  You 
see  something  Avhich  is  lovely ;  and  this  loveli- 
ness is  the  foundation  of  your  attachment.  Thus 
the  excellence  of  God  is  the  foundation  of  all 
holy  love.  True  love  to  God  is  a  firm  and 
steady  principle,  which  draws  its  motive  and  its 
sanction  from  His  own  intrinsic  loveliness.  It  is 
delight  in  His  excellence.  Those  who  have  put 
on  the  new  man,  ivhich  after  God,  is  created  in 
righteousness  and  true  holiness,  love  God  because 
He  is  just  such  a  God  as  He  is;  because  His  power 


72  Love  to  God. 

is  irresistible ;  His  wisdom  unerring ;  His  purity 
spotless  ;  His  justice  inflexible ;  His  goodness 
universal ;  His  grace  infinite ;  His  designs  eter- 
nal and  immutable.     Here  holy  love  begins. 

Wicked  men  are  apt  to  consider  God  altogether 
sack  an  one  as  themselves,  "  They  clothe  the  Di- 
"  vine  Being  with  such  attributes,  and  such  only, 
"  as  suit  their  depraved  taste  ;  and  then  it  is  no 
"  difficult  thing  to  fall  down  and  worship  Him." 
But  it  is  not  God  that  they  worship ;  it  is  not 
God  that  they  love.  It  is  an  image  that  bears  no 
resemblance  to  that  Glorious  Being  whom  all 
heaven  adores;  it  is  a  mere  idol  of  their  own 
imagination.  Genuine  complacency  in  God, 
therefore,  is  delight  in  His  true  character.  The 
love  which  arises  from  delight  in  the  character  of* 
a  false  god,  is  enmity  toward  the  true  God.  The 
enemies  of  God  may  love  Him  for  what  they 
imagine  Him  to  be ;  none  but  the  real  friends  of 
God  love  Him  for  what  He  is. 

Supreme  attachment  to  the  character  of  God 
for  His  own  inherent  excellence,  draws  the  line  of 
distinction  between  that  love  which  is  merely 
mercenary,  and  that  which  is  disinterested.  A 
man  may  be  supremely/  selfish  in  the  exercise 


Love  to  God,  73 

of  a  ceiiain  kind  of  love  to  God.      h\  all  his 
love,  he  may   have   no  ultimate  regard,  except 
to  his  own  happiness.     He  may  delight  in  God 
for  what  He  is  to  him;  while  he  takes  no  delight 
in  Him  for  what  He  is  in  Himself,     Such  is  not 
the  love  of  the  new-born  soul.      The  enmity  of 
his  heart  toward  God  is  slain.      He  is  reconciled 
to  the  Divine  Character  as  it  is.     God  is  the  ob- 
ject of  delightful  contemplation  to  his  devout 
mind.     In  his  most  favoured  hours,  his  views  are 
diverted  from  himself.     As  his  eye  glances  at  the 
varied  excellence  of  the  Deity,  he  does  not  stop 
to  ask  the  question,  whether  God  is  a  being  who 
will  at  all  events  regard  his  interest ;  it  is  enough 
for  him,  that  He  will  at  all  events  regard  His 
own  glory.     He  beholds  a  dignity,  a  beauty  in 
the  Divine  Character,  that  fills  his  soul  with  high 
•   devotion.     All  things  else  are  atoms,  motes,  dust, 
and  vanity.     The  feelings  of  the  Prophet  are  his : 
The  desire   of  my  soul  is  to   thy  name,  and  to 
the  remembrance  of  thee.     The  unchangeableness 
of  the  Divine  Being,  and  the  perfections  of  the 
Divine  Nature  excite  the  noblest  views,  and  the 
most  raised  afTeetions.      The   language   of  the 
Psalmist   is   his:     Whom   have   1    in  heaven  but 
Thee  ?  And  there  is  none  on  earth  that  I  desire 

10 


74  Love  to  God, 

beside  Thee!  The  soul  is  satisfied  with  God's 
perfect  excellence,  and  does  not  cherish  a  wish 
that  He  should  be  different  from  what  He  is. 

True  love  to  God  also  implies  benevolence  to- 
ward Him,  and  the  interest  of  His  kingdom.  In 
the  intrinsic  excellence  of  His  character,  God  is 
the  same  yesterday,  to-day,  and  for  ever.  The  ful- 
ness of  perfection  is  alike  necessary  at  all  times 
to  His  very  existence  as  God.  It  would,  there- 
fore, be  arrogance  in  the  worms  of  the  dust  to 
imagine  that  they  may  be  profitable  to  God,  as  he 
that  is  wise  may  be  profitable  to  himself;  but  it  is 
presumption  for  them  to  imagine  that  they  love 
Him,  without  feeling  a  friendly  interest  in  His 
desiirns,  a  sincere  desire  for  the  advancement  of 
His  cause  and  the  glory  of  His  name.  Those 
who  love  the  Divine  character,  necessarily  desire 
to  promote  the  Divine^loly.  They  regard  the 
honour  of  God  as  cbmprehending  every  good, 
and  as  concentrating  every  wish.  In  this,  every 
holy  mind  takes  supreme  delight.  It  is  the  ardent 
desire,  the  highest  wish  of  a  sanctified  heart,  that 
in  all  his  works,  in  all  his  plans,  by  all  in  heaven, 
by  all  on  earth,  and  all  in  hell,  God  should  be 
glorified.  Those  who  have  tasted  and  seen  that 
the  Lord  is  good,  have  found  unspeakable  plea- 


Love  to  God,  l;j 

.sure  in  beholding  His  ^^lory,  and  therefore  do  sin- 
cerely and  ardently  desire  to  beliold  greater  and 
brighter  displays  of  it.  This  sublime  spirit  enters 
into  the  essence  of  all  genuine  love  to  God.  The 
Infinite  Being,  who  is  capable  of  enjoying  an 
infinitely  higher  degree  of  happiness  than  all 
created  intelligence  beside,  shares  largely  in  the 
benevolent  affections  of  every  devout  mind. 

Genuine  love  also  involves  the  exercise  of  gra- 
iitude.  Gratitude  to  God  is  the  exercise  of  love 
to  Him  for  the  favours  which  He  has  communi- 
cated to  us.  The  primary  ground  of  love  to 
God  is  the  intrinsic  excellence  of  His  own  cha- 
racter, without  regard  to  any  personal  interest  in 
His  favour.  The  first  exercise  of  love  to  God  h, 
and  must  be,  antecedent  to  the  persuasion  that  God 
loves  us.  Still,  it  is  true  that  no  man  who  loves  God 
for  the  amiableness  of  His  own  character,  can  re- 
frain from  loving  Him  for  the  favours  whicli  He 
has  comnmnicated  to  him  in  particular.  The  dis- 
covery of  his  personal  interest  in  the  favour  which 
God  hears  to  his  own  people,  will  excite  the  most 
tender  and  grateful  emotions.  He  cannot  con- 
template the  care  wliich  has  sustained  him  from 
year  to  year;  the  goodness  which  encircles  him 
every  hour  that  he  lives  ;  the  Word  which  instructs 


76  Lou  to  God. 

him,  and  the  discipline  which  is  preparing  him  for 
better  enjoyments — without  some  sensations  of 
thankfulness.  He  cannot  call  to  mind  the  pro- 
mises that  have  supported  him;  the  threatnings 
that  have  warned  him,  and  the  wonderful  grace  that 
has  redeemed  him — without  admiration  and  love. 
He  cannot  look  forward  to  scenes  of  temptation 
and  sorrow,  through  which  covenanted  mercy 
has  engaged  to  bear  him,  to  the  hour  of  death,  and 
the  joys  of  a  future  world — without  a  heart  ex- 
panding with  love  to  his  heavenly  Father.  That 
God  should  show  mercy  to  a  wretch  like  him, — 
angels  have  no  such  cause  for  gratitude  as  this ! 

A  distinguishing  characteristic  of  true  love  to 
God,  is,  that  it  is  supreme.  No  man  can  serve  two 
masters.  There  cannot  be  tw^o  objects  of  supreme 
regard.  He,  saith  our  Saviour,  that  loveth  father 
or  mother  more  than  Me,  is  not  worthy  of  BIc, 
When  God  promised  to  circumcise  the  heart  of 
His  people,  it  was  that  they  might  love  the 
Lord  their  God  with  all  their  heart  and  all  their 
soul.  God  neither  requires,  nor  will  accept 
of  a  divided  affection.  He  is  a  jealous  God. 
No  rival  may  participate  in  that  love  which  is 
due  to  Him.  Genuine  love  to  His  character  is 
something  more    than  languid  esteem,  a  mere 


Love  to  God.  77 

lukewarm  affection ;  something  more  than  a 
vaojue,  indescribable  emotion,  tliat  "  plays  round 
«  the  head."  It  is  the  "  ruling  passion ;"  the  go- 
verning motive.  The  love  of  God  is  paramount 
to  every  other  principle.  Every  attachment  is 
subordinate  to  delight  in  His  excellence;  every 
desire  subservient  to  that  of  promoting  His  glory. 
To  a  mind  that  loves  Him,  God  is  alike  the 
source  and  sum  of  good. 

"Of  all  Thy  gifts,  thou  art  Thyself  the  crown, 
"  Give  what  thou  wilt,  without  Thee  wc  are  poor, 
"  And  with  Thee  rich,  take  what  thou  wilt  away." 

But  while  we  say,  that  in  every  renewed  heart, 
the  love  of  God  is  the  predominant  principle,  we 
ought  not  to  withhold  the  remark,  that  it  exists 
m  very  different  degrees  in  different  persons,  and 
in  the  same  persons,  at  different  times.  While 
the  people  of  God  remain  in  this  probationary^ 

*  By  a  state  of  probation^  the  writer  does  not  intend  to  in- 
volve any  thing  that  bears  the  remotest  resemblance  to  the 
unscriptural  notion,  cither  that  all  mankind  are  not,  by  the 
apostacy  of  Adam,  brought  into  a  state  of  t>in  and  condemna- 
tion ;  or,  that  those  who  were  chosen  in  Christ  Jesus  before 
the  ivorld  began^  are  in  a  state  which  renders  their  final  perse- 
verance in  the  least  degree  uncertain.  A  state  of  probation  is 
<'  a  state  of  trial y  in  order  to  a  righteous  retribution,**  In  the 
present  world,  men  have  a  fair  opportunity  iofjrm  their  cha- 


78  Love  to  God, 

state,  they  will  be  sinners.  Their  love  to  God  will 
be  very  unequal  at  different  seasons,  and  at  some, 
very  low  and  languishing.  The  best  of  men  have 
their  seasons  of  sin,  as  well  as  their  seasons  of  dark- 
ness. Sometimes  they  are  on  the  mount,  and  some- 
times in  the  vale.   They  are  prone  to  forsake  God ; 


racters  for  eternity.  They  are  not  in  a  state  of  probation, 
in  the  same  sense  in  which  Adam  was  placed  in  that  state. 
They  are  not  under  a  covenant  of  works.  The  question  to 
be  tried,  is  not  whether  they  shall  stand  or  fall  by  that  cove- 
nant. But  they  are  under  a  dispensation  of  graee.  If, 
while  in  the  present  world,  they  repent  and  believe  the  gos- 
pel, they  may  look  for  the  blessed  hope  and  glorious  appear- 
ing of  our  Lwd  Jesus  Christ.  But  if,  while  in  the  present 
world,  they  remain  impenitent  and  unbelieving,  they  will 
heap  up  wrath  against  the  day  of  wrath  and  revelation  of  the 
righteous  judgment  of  God.  Unbelievers  enjoy  this  dispen- 
sation of  grace  in  common  with  believers.  They  have  a  re- 
prieve from  final  condemnation,  together  with  the  oppor- 
tunity of  fleeing  to  Christ  for  a  complete  reversal  of  the  con- 
demning sentence.  Believers  also  enjoy  a  dispensation  of 
grace  in  common  with  unbelievers.  They  arc  kefit  onlxf 
'Tii ROUGH  FAjrn  uTito  sulvatioTi  ;  God  has  placed  them  in  a 
world  where  they  must  'match  and  firay — wliere  they  must 
forget  the  things  that  are  behind,  a7id  reach  forth  toward  those 
which  are  before  ;  where  they  must  keefi  under  their  body,  and 
bring  it  into  su6jectio?i,  lest  by  any  means  they  should  be  cast' 
aiuay.  A  state  of  probation,  therefore,  is  neither  inconsistent 
with  the  infallible  certainty  of  the  saint's  final  perseverance, 
nor  the  sinner's  present  condemnation. 


Love  lo  God  79 

like  Israel  of  old,  they  are  hcnt  to  hack sJidins^ from 
Him.  The  glory  of  His  character  lias  little  eflect 
upon  their  hearts,  and  less  upon  their  conduct. 
The  honour  of  His  name  excites  no  ardent  desire  to 
promote  it,  no  anxious  concern  to  see  it  promot- 
ed. Other  objects  employ  so  much  of  their  time, 
and  engage  so  much  of  their  affections,  that  for 
a  while,  they  think  moie  of  things  that  are  seen 
and  temporal,  than  of  those  that  are  unseen  and 
eternal. 

But  there  are  seasons  also  when  the  child  of 
God,  gradually  excluding  all  other  objects  from 
his  view,  fixes  his  mind  upon  the  divine  character 
as  the  object  of  his  chief  delight,  and  upon  the 
divine  glory  as  the  great  end  of  his  being.  There 
are  seasons,  seasons  of  inexpressible  sweetness  and 
delight,  when,  like  Elijah  on  Carmel,  Moses  on 
Pisgah,  and  John  in  Patmos,  he  is  lost  in  the  con- 
templation of  the  Ever  Blessed  God,  and  borne 
aloft  to  catch  a  glimpse  at  that  glory  that  fills  the 
temple  above.  He  beholds  the  Infinite  One  array- 
ed rvith  majesty  and  excellence,  and  decked  with  light 
as  with  a  garment.  He  beholds  the  l^right  and 
brightening  displays  of  His  glory,  wliile  his  bo- 
som expands  with  holy  fervour,  and  beats  high 
with  pure  devotion. 


80  Love  to  God, 

It  is  not  necessary  to  inquire,  whether  tlie 
state  of  declension  or  of  vigour  be  the  more; 
desirable;  nor  which  it  is  our  duty  to  avoid, 
and  which  to  cherish  and  maintain.  Both  the 
duty  and  blessedness  of  God's  people  point  to 
that  heavenly  precept.  Be  ye  perfect,  even  as  your 
Father  in  heaven  is  perfect.  We  do  not  ask 
the  reader,  whether  he  possesses  that  degree  of 
love  which  he  ought  to  possess ;  but,  whettier  he 
possesses  any  that  is  genuine,  I  love  them,  saith 
the  voice  of  Eternal  Wisdom,  that  love  me.  The 
holy  God  cannot  love  those  who  hate  Him.  He 
cannot  regard  those  with  complacency  Avho  re- 
gard Him  with  aversion.  He  cannot  be  reconcil- 
ed to  those  who  are  irreconciled  to  Him  ^,  He 
cannot  be  reconciled  to  those  who  hate  Him,  and 
who  justify  their  hatred  to  Him.  He  retains  His 
anger  toward  them,  so  long  as  they  retain  their 

*  We  arc  happy  in  being  able  to  quote  the  words  of  a  di- 
vine so  deservedly  eminent  as  Van  Mastricht,  in  confir- 
mation of  a  truth  that  meets  with  so  much  opposition  from 
the  popular  theology  of  the  present  day.  Speaking  Be  dona 
co7iifilacentice  in  Deo^  he  says,  "  Nostra  complacenlia  in  Deo, 
"  irritabit  vicissim  Dei  complacentiam  in  nobis."  Our  coni' 
jilacency  in  God  ivill  in  return  excite  God*s  complacenctj  in  us, 
Theoret.  Pract.  Thcolog.  Auct.  Pet.  Vanmast.  p.  1267.  The 
inference  is  unavoidable  ;  God's  complacency  in  us  docs  not 
pre  cede  J  hui  follows  our  complacency  in  Him. 


Love  to  God.  81 

opposition  and  enmity  toward  Him*.  Hence 
none  have  a  right  to  believe  that  God  loves  them, 
until  they  first  love  Him.  And  none  will  believe 
it,  without  having  been  given  up  to  strong  delnsion 
that  they  shoidd  believe  a  lie.  A  man  must  be  con- 
scious of  his  love  to  God,  before  he  can  have  scrip- 
tural evidence  of  God's  love  to  him.  And  the  evi- 
dence which  arises  from  this  consciousness  is  con- 
clusive. We  have  no  more  right  to  doubt  of  God's 

•  The  reader  may  perhaps  ask,  how  is  this  reconcile?blc 
with  the  declaration  in  1  John  iv.  19,  TVe  love  Ilimy  becausf 
Mcjirst  loved  us  ? 

God's  love  to  his  people  is  the  cause  of  their  love  to  Him ; 
but  it  is  not  the  niotive  of  their  love  to  Him.  It  precedes 
their  love  to  Him  in  these  two  respects : — 

1 .  He  loved  them  with  the  love  of  benevolence,  as  He  did 
other  men.  He  sent  his  Son  to  be  the  propitiation  for  their 
sins.  And  but  for  this  expression  of  benevolence,  the  whole 
human  race  would  have  been  abandoned  to  the  ruins  of  the 
fall.  There  would  have  been  no  Gospel ;  no  Avay  of  reconci- 
liation ;  and  consequently  not  a  vestige  of  holy  love  in  the 
barren  world. 

2.  He  loved  them  with  the  "  love  of  election/'  He  gave 
them  to  His  dear  Son  in  the  everlasting  covenant.  In  pur- 
suance of  his  gracious  design,  He  makes  them  new  creatures; 
slays  their  enmity,  and  sheds  abroad  His  love  in  their 
hearts.  And  but  for  this  expression  of  distinguishing  love, 
ihey  would  have  for  ever  remained  His  enemies.  /  have 
loved  thee  with  an  everlasting  lovCy  says  God  to  his  Church, 
therefore  with  loving'  kindness  have  I  draivn  thee. 

11 


82  Love  to  God. 

love  to  us,  than  we  have  a  right  to  doubt  of  our 
love  to  Him.  As  our  love  to  God  grows  con- 
stant and  vigorous ;  the  evidence  increases,  that 
we  are  friends  to  God,  and  that  God  is  a  friend 
to  us. 

Is  then  thy  heart  right  rvith  God?  Are  you 
pleased  with  the  Divine  character  ?  Do  you  love 
every  part  of  that  character  ?  Do  you  love  God's 

In  these  respects,  the  love  of  God  to  us  is  the  cause  of  our 
love  to  Him.  It  cannot  be  the  motive  of  our  love  to  Him,  for 
this  plain  reason,  that  vre  have  no  evidence  of  His  distin- 
guishing love  to  us,  until  we  possess  the  consciousness  of 
our  love  to  Him. 

The  love  which  God  exercises  tov/ard  the  elect  while  they 
are  yet  in  their  sins,  is  of  a  peculiar  character.  It  cannot  be 
the  love  of  complacency ;  for  it  is  exercised  while  the  ob- 
jects of  it  are  perfectly  hateful ;  and  is  therefore  consistent  with 
the  utmost  detestation  of  their  whole  characters.  It  cannot 
be  the  love  of  benevolence  ;  for  the  love  of  benevolence  is  im- 
partial, and  this  is  discriminating.  It  is  very  properly  styled 
the  "  love  of  election.'* 

I  am  happy  to  present  the  reader  with  a  correct  view  of 
this  text,  from  an  author  who  may  justly  claim  more  than  a 
common  share  of  confidence. 

"They  who  serve  God  from  filial  affection,  not  slavish 
"  fear,  <  love  him,  because  he  first  loved  them  :*  not  that 
"  their  love  is  merely  gratitude  for  his  previous  benefits, 
"  which,  abstracted  from  other  exercises  of  love,  would  be 
"  a  -uery  %c}Ji%h  affection :  nor  could  any  man  in  that  case  love 


Love  lo  God,  03 

holiness  as  well  as  His  grace  ;  His  justice  as  well 
as  His  mercy  ?  Do  you  love  Him  because  He  is 
immutably  disposed  to  hate  sin,  and  punish  the 
sinner,  or  merely  because  He  is  disposed  to  for- 
give sin,  and  save  the  sinner?  Do  you  love  Hini 
because  he  has  a  greater  regard  for  His  own 
glory  than  your  happiness ;  or  because  you  ap- 
prehend that  he  has  a  higher  regard  for  your  hap- 
piness than  for  His  own  glory  ?     There  is  a  kind 

*'  God  at  all  on  good  groimds,  without  some  immediate  reve- 
"  lation  to  assure  him  that  he  was  the  object  of  his  special 

"  LOFEy  EVEN  irHILSr  HE   HAD   NO  GSACE,  AND   WAS   WHOLLY 

"  iMPENitEN'TAND  SINFUL.  But  the  evident  meaning  is,  that 
"if  the  Lord  had  not  loved  them  before  they  loved  him,  even 
"  when  they  were  dead  in  sin,  they  must  for  ever  have  con- 
"  tinued  enemies  to  hhn.  His  love  suggested  the  plan,  and 
*^  provided  the  means  of  redemption  ;  herevealed  to  sinners 
"  his  glorious  perfections  and  abundant  mercy,  in  the  Person 
"  and  work  of  his  Son  ;  he  sent  his  word,  to  declare  to  sin- 
"  ners  this  great  salvation,  and  to  invite  them  to  partake  of 
**  it ;  he  regenerated  them  by  his  Spirit,  and  so  brought 
t'  them,  by  repentance  and  faith  in  Christ,  into  a  state  of  ac- 
"  ceptance  and  reconciliation  ;  and  thus  taught  and  enabled 
*•  them  to  love  his  excellency,  to  value  his  favour,  to  be 
"  thankful  for  his  inestimable  benefits,  and  zealous  for  his 
^'  glory.  As,  therefore,  his  love  to  them  was  the  original 
<'  source  of  their  love  to  him  :  so  from  the  latter  they  may  in- 
*'  fer  the  former,  and  take  the  comfort  of  the  happy  change 
"  which  hath  been  wrought  in  them,  whilst  they  give  him 
«•  the  glory  of  it."    Scott's  Family  Bible,  in  loc. 


84  Love  to  God. 

of  love  which  flows  from  a  very  unworthy  princi- 
ple. If  ye  love  them  that  love  you,  what  thank  have 
ye  ;  for  sinners  also  love  those  that  love  them.  To 
love  God  from  no  higher  motive  than  the  per- 
suasion that  you  are  interested  in  His  favour, 
is  supremely  selfish.  Those  who  love  God  from 
no  higher  principle,  do  not  love  Him  at  all.  This 
is  the  affection  which  might  and  does  reign  with- 
out opposition  in  the  hearts  of  thousands  who 
are  far  from  righteousness,  and  who  will  finally 
be  excluded  from  the  kingdom  of  heaven. 

Are  you  reconciled  to  that  character  of  God 
which  you  see  portrayed  on  every  page  of  His 
word?  Are  you  7vell pleased  ih^i  God  should  not 
only  possess  that  character;  but  are  you  well 
pleased,  that  all  His  perfections  should  be  under 
his  own  dii'cction  and  control  ?  Do  you  love  God 
as  a  sovereign  God?  How  do  you  regard  the 
manifestation  of  that  character  in  the  distinguish- 
ing dispensations  of  grace  and  justice  ?  Do  you 
approve  it,  or  do  you  oppose  it?  Do  you  love  it, 
or  do  you  hate  it?  Every  thing  which  God  does, 
every  thing  which  He  eternally  designed  to  do, 
is  an  expression  of  what  He  is.  Every  thing  that 
He  does  in  fixing  the  eternal  allotments  of  the 


Love  to  God,  85 

righteous  and  the  wicked,  is  a  display  of  His  true 
character.  To  be  opposed  to  what  He  does, 
therefore,  or  to  be  opposed  to  what  He  eternally 
designed  to  do,  or  to  object  to  his  designing  from 
eternity  to  do  any  thing ;  is  to  oppose  God,  and  to 
object  to  His  divine  excellence.  Whenever  any 
part  of  the  Divine  character,  clearly  under stoody 
is  the  object  of  opposition  and  hatred,  rather  than 
of  acquiescence  and  delight,  the  opposition  is  the 
result  of  selfishness  and  malignity,  and  those  wlio 
cherish  it  have  not  the  love  of  God  in  them.   . 

Is  the  glory  of  God  the  great  end  of  your  being? 
Do  you  sincerely  and  ardently  desire  to  see 
greater  and  brighter  displays  of  that  glory?  Do 
you  rejoice  that  God  is  unfolding,  and  will  for 
ever  unfold,  the  excellence  of  His  character  ?  Do 
you  know  nothing  of  this  benevolent  regard  for 
God  and  the  interests  of  His  kin<rdom?  Do  vou 
find  your  happiness  in  yourself,  or  out  o/' yourself  ? 
Do  you  rejoice  merely  in  the  hope  of  your  per- 
sonal interest  in  God's  favour?  or  do  you  rejoice 
in  the  hope  of  His  glory?  Can  you  unite  your 
feelings  with  His,  your  joys  with  the  joys  of  His 
people,  and  share  in  the  blessedness  which  results 
from  beholding  the  Ever  Blessed  God  completely 
and  for  ever  s^lorified? 


86  Love  to  God. 

What  has  your  experience  taught  you  of  the 
love  of  gratitude  to  God  ?  Do  you  behold  God  in  all 
your  mercies  ?  Do  you  feel  that  you  live  in  God's 
world  ?  that  you  breathe  God's  vital  air  ?  that  you 
are  upheld  by  God's  powerful  hand  ?  Do  you  de- 
light to  feel  the  sweet  and  tender  obligations  that 
bind  you  to  the  Lord  Jesus  Christ  ?  Have  you 
seen  the  seasons  when  the  abundant  goodness,  the 
infinite  grace  of  God  towards  you,  a  polluted  sin- 
ner, seemed  enough  for  ever  to  fill  your  heart 
with  love  and  your  lips  with  praise  ? 

Is  your  love  to  God  supreme  ?  Does  it  rise  supe- 
rior to  the  attachments  of  flesh  and  sense  ?  What, 
whom,  do  you  love  more  than  the  Everlasting 
God?  In  whose  character  do  you  behold  more 
beauty  ?  Whose  blessedness  is  an  object  of  warmer 
desire,  or  more  vigorous  exertion  ?  To  whom  are 
you  more  grateful  ?  Do  you  love  God  more  than 
father  or  mother,  wife  or  children,  houses  or  lands  } 
Do  you  love  Him  better  than  yourself?  Tf  any 
man  come  to  me,  and  hate  not  his  father,  and  mother, 
and  wife,  and  children,  and  brethren,  and  sisters, 
yea,  his  own  life  also,  he  gain  not  be  my  disciple. 

There  may  be  danger,  but  surely  there  can  be 
no  necessity  of  being  deceived  in  a  case  so  plain. 


Lovr  to  God.  87 

Supreme  love  to  God;  is  decisive  evidence  of  the 
renewed  heart.  When  the  soul  is  ushered  from 
the  darkness  of  sin  into  God's  marvellous  light,  it 
beholds  God  in  an  infinitely  different  light  from 
Avhat  it  ever  beheld  Him  before.  Now,  God  is 
every  where.  There  is  an  inexpressible  beauty, 
a  mild  glory  in  almost  every  object,  because  it 
is  the  work  of  His  hand,  and  reflects  the  excel- 
lence of  His  nature.  The  language  of  those 
who  love  God,  is  that  of  the  rejoicing  Churchy 
I  will  greatly  rejoice  in  the  Lord;  my  soid  shall 
be  joyful  in  my  God.  They  think  how  excel- 
lent a  being  God  is,  and  how  exalted  would  be  the 
happiness  to  enjoy  Him  to  perfection,  and  to  be 
swallowed  up  in  Him  for  ever.  To  see  and  to 
love  that  which  is  infinitely  lovely,  to  behold  and 
to  adore  that  which  is  supremely  adorable,  is  the 
character  and  the  blessedness  of  the  heavenly 
world.  The  early  dawn  of  this  spiritual  light, 
the  first  glow  of  this  pure  affection,  is  the  glim- 
mering of  that  sacred  fire,  which  will  burn  with 
a  purer  and  a  brighter  flame  throughout  inter- 
minable ages. 

Does  the  reader  then  love  God?  If  so,  the  ques- 
tion as  to  his  own  good  estate  is  at  rest.  If  you 
are  a  friend  to  God,  God  will  be  an  everlastin^c 


88  Love  to  God. 

friend  to  you.  iVothing  shall  separate  you  from 
His  love.  Neither  angels,  nor  principalities ,  nor 
powers,  nor  things  present,  nor  things  to  come,  nor 
height,  nor  depth,  nor  any  other  creature  shall  he 
ahle  to  separate  yon,  from  the  love  of  God  which  is 
in  Christ  Jesus  your  Lord, 


ESSAY  VII. 


REPENTANCE. 

The  fall  of  Adam  involved  both  himself  and 
his  posterity  in  sin  and  ruin.  From  the  moment 
of  the  first  transgression,  sin  challenged  universal 
empire.  From  that  fatal  hour,  it  began  to  assume 
dominion,  with  the  certain  prospect  of  swaying  its 
vsceptre  over  every  clime  and  every  heart.  But 
blessed  be  God,  though  its  empire  is  universal,  it 
is  not  in  all  its  extent  everlasting.  There  is  One 
who  taketh  the  prey  from  the  mighty.  The  con- 
queror is  vanquished.  Though  sin  reigns  unto 
death,  grace  reigns  unto  eternal  life. 

A  mere  glance  at  the  ruin  and  recovery  of 
man,  is  enough  to  convince  us,  that  of  the  reli- 
gion of  fallen  beings,  repentance  forms  an  essential 
part.     It  is  alike  significant  of  llie  character  and 

12 


90  Repentance, 

indispensable  to  the  happiness  of  a  converted 

SINNER,  to  be  penitent. 

In  the  order  of  gracious  exercises,  repentance 
follows  love  to  God.  An  affectionate  view  of 
God,  prepares  the  mind  to  take  a  just  view  of  sin. 
As  it  is  impossible  to  repent  of  having  sinned 
against  a  God  that  we  hate ;  so  it  is  impossible 
not  to  repent  of  having  sinned  against  a  God  that 
we  love.  When  the  heaii.  has  been  renewed; 
wnen  the  soul,  enlightened  by  the  Divine  Spirit, 
sees  the  beauty,  the  loveliness  of  the  Divine  cha- 
racter— it  cannot  seriously  reflect  upon  a  life  of 
sin,  w^ithout  unfeigned  grief.  Godly  sorrow  work- 
eih  repentance  to  salvation,  not  to  be  repented  of; 
but  the  sorrow  of  the  world  worketh  death. 

Genuine  repentance  is  that  sorrow  for  sin  which 
arises  from  a  sense  of  its  intrinsic  turpitude. 

It  is  essential  to  the  nature  of  godly  sorrow, 
that  we  possess  a  settled  conviction  of  the  evil  of 
sin.  It  is  not  enough  to  have  merely  a  transient 
view  of  our  sinfidness ;  we  must  possess  a  settled 
conviction  of  the  great  evil  of  sin.  Tlie  real  pe- 
nitent, though  he  has  reason  to  lament  that  he  is 
never  so  deeply  affected  with  the  view  of  his  sin 


liepcninncc,  01 

as  he  should  be ;  seldom  so  much  so  as  he  hoped 
to  be ;  and  very  frequently  not  afFected  at  all ; 
yet  at  some  favoured  seasons,  he  is  enabled  to 
view  it  in  a  measure  as  it  is.  He  sees  its  detest- 
able nature.  He  is  deeply  impressed  w  Hh  a  sense 
of  its  turpitude  as  a  violation  of  law.  This  is  tiie 
definition  which  the  Apostle  has  given  of  sin.  It 
is  («»«^/»)  the  transgression  of  law.  The  God  who 
made  all  worlds,  and  who  alone  is  qualified  to  go- 
vern the  worlds  which  He  has  made,  has  given  a 
rule  of  action  to  His  creatures,  w^hicli  is  the  re- 
sult of  infinite  wisdom  and  goodness.  The  pre- 
cept and  the  sanction  of  this  law  are  perfectly 
equitable.  The  highest  authority  has  pronounced 
them  to  be  holy,  just y  and  good. 

To  violate  this  law,  is  an  evil.  To  violate  this 
law,  is  nothing  less  than  an  attempt  to  sunder  the 
bond  that  holds  the  moral  world  together.  It  is 
therefore  a  great  evil.  Every  violation  of  this 
law,  is  an  effort  to  resist  the  salutary  effects  of  a 
perfect  rule  of  action.  It  is  a  virtual  opposition 
to  all  the  good  which  that  rule  of  action,  if  obey- 
ed, would  eventually  secure.  Could  the  evil  na- 
ture and  tendency  of  sin  therefore  be  fully  express- 
ed ;  could  this  enemy  of  all  righteousness  be  clothed 
with  the  energy  of  omnipotence  ;  all  that  is  good, 
all  that  is  happy,  would  be  chased  away,  and  the 


92  jRcjJcniance, 

world  that  once  smiled  under  the  beneficent  hand 
of  its  Maker,  would  be  left  bare  of  tlie  last  ves- 
tige of  bliss.  The  same  accursed  foe  that  hurled 
the  Angels  from  the  highest  heavens ;  that  drove 
our  first  parents  from  Paradise ;  that  deluged  the 
world  by  a  flood ;  that  laid  waste  the  cities  of  the 
plain ;  that  has  multiplied  its  trophies  in  slaugh- 
tered thousands;  that  has  given  death  its  sting 
and  the  law  its  curse ;  that  has  crucified  the  Lord 
of  glory — would  not  stay  his  ruthless  hand  until 
he  had  '*  rolled  the  volume  of  desolation"  through 
the  empire  of  the  Eternal,  and  enjoyed  the  ma- 
lignant pleasure  of  brooding  over  the  ruins  of  the 
desolated  universe. 

In  violating  the  law,  sin  also  dishonours  the 
Lawgiver.  It  aims  the  blow  at  God,  It  rises  in 
rebellion  against  His  rightful  authority.  It  is 
contrary  to  every  attribute  of  His  nature.  It  is 
the  abominable  thing  which  His  soul  liateiJu  To 
enhance  its  turpitude,  think  a  moment  against 
what  a  God  sin  is  committed.  He  is  a  great  God ; 
a  God  of  infinite  majesty.  He  is  decked  with  ma- 
jesty and  excellency.  The  everlasting  mountains 
are  scattered  at  His  approach ;  the  perpetual  hills 
bow  before  Him.  He  is  a  holy  God  ;  so  holy,  that 
the  heavens  are  not  pure  in  His  sight,  and  his  anr 
gels  are  charged  with  folly.    He  is  a  good  God. 


jRcpcnlancc,  93 

He  is  love  itself.  He  is  a  merciful  God.  His 
mercy  is  everlasting;  it  is  great  unto  the  heavens. 
He  is  the  Being  whom  we  are  under  the  greatest 
obligations  to  adore,  because  He  is  supremely  ado- 
rable ;  a  Being  whom  we  are  under  the  greatest 
obligations  to  love,  because  He  is  infinitely  love- 
ly ;  a  Being  whom  we  are  under  the  greatest  ob- 
ligations to  obey,  because  his  government  is  per- 
fect. And  yet  we  rebel.  Creatures  \^ho^e  found- 
ation is  in  the  £/m5^,  contend  with  their  Maker! 
Creatures  who  hang  every  hour  upon  His  bounty, 
<*  forget  His  powder,  abuse  his  love !"  Sinners 
who  are  upheld  every  moment  by  His  mercy, 
tread  that  mercy  under  their  feet !  O  how  great 
an  evil  is  sin !  If  one  man  sin  against  another ,  the 
Judge  shall  judge  him,  hut  if  a  man  sin  against 
God,  who  shall  entreat  for  him  ! 

Thoughts  in  kind  like  these,  pass  through  the 
mind  of  the  penitent,  as  he  calls  to  remembrance 
his  multiplied  transgressions.  No  longer  does  he 
make  light  of  sin.  He  views  it  in  an  entiiely  dif- 
ferent light,  from  that  in  which  it  is  viewed  by  a 
thoughtless  world.  To  him,  it  is  odious;  it  is 
vile ;  it  is  utterly  detestable ;  nay  more,  it  is  ex- 
ceedingly  sinful 


94  Repentance, 

In  view  of  the  intrinsic  turpitude  of  sin,  there 
fore,  the  penitent  mourns.    And  his  sorrow  is 

Ingenuous  :  It  is  not  a  selfish  sorrow.  The  ob- 
ject upon  which  the  soul  fixes  her  thoughts,  while 
indulging  her  grief,  is  sin,  and  not  punishment. 
It  is  for  this  that  she  mourns.  This,  in  the  hands 
of  the  Divine  Spirit,  is  the  spring  of  all  godly 
sorrow. 

The  leading  principle  that  makes  repentance  a 
duty,  is  that  evil  has  been  done ;  a  crime  has 
been  committed.  To  the  renovated  heart,  this 
is  also  the  leading  motive  to  repentance.  No  truth 
is  more  clear,  than  that  sinners  ought  to  be,  and 
that  saints  are,  penitent  for  sin.  The  inlx^.ent 
odiousness  of  sin  is  the  object  of  their  sorrow; 
and  were  this  the  only  consideration  that  could 
be  presented  to  the  mind,  this  alone  would  be 
enough  to  clothe  them  with  eternal  mourning, 
and  bathe  them  in  ceaseless  tears.  We  cannot  re- 
frain from  saying,  that  neither  the  obligation  nor 
the  motive  to  repentance  are  founded  in  the  hope 
of  mercy,  or  the  actual  exercise  of  it;  though 
both  are  thereby  strengtiiened.  Notwitlistanding, 
both  the  obligation  and  the  motives   to  repen- 


Repentance.  95 

lance  are  vastly  increased  by  the  proclamation 
of  mercy  in  the  gospel ;  yet  men  must  repent, 
and  do  repent,  because  they  have  done  wrongs  and 
not  because  there  is,  or  is  not,  a  probability  that 
they  shall  escape  punishment.  The  moment  that 
our  first  father  fell ;  before  he  heard  the  voice  of 
God  among  the  trees  of  the  garden ;  while  under 
the  fearful  apprehension,  nay,  the  certain  expec- 
tancy of  the  rigid  execution  of  the  curse — he  was 
under  the  immutable  obligation  to  repent.  The 
fallen  spirits  in  hell  are  now  without  excuse,  for 
not  humbling  themselves  before  God.  Though 
bearing  the  punishment  of  their  iniquity,  yet  in 
view  of  the  intrinsic  turjntnde  of  their  sin,  they 
ought  to  be  overwhelmed  with  unfeigned  sorrow. 

The  reader  will  perceive,  that  these  remarks 
^re  made  with  the  design  of  distinguishing  be- 
tween  that  sorrow  of  the  world  which  worketh  death, 
and  that  godly  sorrow  which  worketh  repentance  to 
salvation  not  to  be  repented  of  In  the  world  that 
lieth  in  wickedness,  there  is  enough  of  that  sorrow 
which  worketh  death.  There  is  the  sorrow  which 
arises  merely  from  a  sense  of  danger,  and  the  fear 
of  punishment.  Such  was  the  repentance  of 
Ahithopel  and  Judas.  But  this  is  at  an  infinite 
remove  from  that  godly  sorrow  which  worketh  re- 


96  Repentance, 

pentancc  not  to  be  repented  of.  It  is  one  thing  to 
mourn  for  sin  because  it  exposes  us  to  hell ;  and 
another  to  mourn  for  it  because  it  is  an  infinite 
evil-  It  is  one  thing  to  mourn  for  it  because  it 
is  injurious  to  ourselves ;  another,  to  mourn  for 
it  because  it  is  offensive  to  God.  It  is  one  thing 
to  be  terrified ;  another,  to  be  humbled.  A  man 
may  tremble  at  the  apprehension  of  Divine  wrath, 
while  he  has  no  sense  of  the  intrinsic  turpitude  of 
sin,  and  no  true  contrition  of  soul  on  account 
of  it. 

There  is  also  the  sorrow  which  arises  merely 
from  the  hope  of  forgiveness.  Such  is  the  mer- 
cenary repentance  of  the  hypocrite  and  the  self- 
deceived.  Many,  it  is  to  be  feared,  have  eagerly 
cherished  the  expectation  of  eternal  life,  and  here 
begun  and  ended  their  religion.  Many,  it  is 
to  be  feared,  have  eagerly  cherished  the  hope 
of  mercy,  and  here  begun  their  repentance,  who 
have  mourned  at  the  last,  and  lain  down  in  sorrow. 
In  all  this  there  is  nothing  that  is  ingenuous ;  no 
godly  sorrow  arising  from  a  sense  of  the  intrinsic 
turpitude  of  sin. 

Real  repentance  is  also  deep  and  thorough. 
It  is  bitter  sorrow.     It  rends  the  heart.      The 


Repentance.  97 

penitent  sees  that  he  is  a  vile  sinner.  He  sees 
that  he  has  been  his  own  destroyer.  The  Spirit 
of  God  has  taught  him,  that  sin  is  something  more 
than  a  mere  calami fi/.  He  feels  that  he  deserves  to 
be  blamed,  rather  than  pitied.  He  views  his  sin 
as  altogether  criminal  and  inexcusable.  Though 
the  dictates  of  an  evil  heart  have  often  prompted 
him  to  go  astray ;  yet  he  knows  they  have  never 
constrained  him  contrary  to  his  own  choice.  That 
heart,  though  full  of  evil  and  desperately  wicked, 
he  has  cherished.  He  sees  therefore,  that  he  him- 
self is  the  only  blameable  cause  of  his  sinfulness. 
The  great  evil  of  sin  is  cliargeable  upon  him.  He 
has  done  it. 

And  can  the  penitent  see  his  own  vileness,  with- 
out bowing  in  the  dust  before  God  ?  He  is  asham- 
ed and  confounded  when  he  looks  back  upon  liL^ 
past  life,  and  when  he  now  looks  into  his  own 
heart.  He  sees  that  he  has  broken  God's  holy 
law,  and  resisted  the  claim  of  his  rightful  Sove- 
reign. The  thought  which  most  deeply  affects 
him,  is  that  he  has  sinned  against  God.  In  com- 
parison with  this,  his  other  crimes  vanish  to  no- 
tiiing.  The  language  of  his  heart  is,  Against 
"thee.  Thee  only,  have  I  sinned!  If  he  had  not 
sinned  against  a  great,  and  holy,  and  good,  and 

13 


9S  Repentance. 

merciful  God,  his  sins  would  not  appear  so 
great.  But,  O,  he  has  sinned  against  the  God 
who  made  him ;  the  God  who  has  preserved 
and  redeemed  him.  Creating  goodness,  provi- 
dential care,  and  redeeming  love  have  been  be- 
s^lowed  upon  him  almost  in  vain.  This  is  the 
dart  which  wounds  him.  He  exclaims  with 
David,  /  have  sinned  against  the  Lord !  I  have 
committed  this  great  wickedness  I  He  sensibly  feels 
that  he  has  sinned  against  the  God  of  all  grace. 
He  beholds  Him  whom  he  has  pierced;  he  looks 
away  to  the  cross  of  Christ,  and  there  sees  what 
his  sins  have  done ;  and  is  grieved  to  the  inmost 
soul. 

The  number  of  his  sins  affects  him  no  less  se- 
verely than  the  aggravation  of  them.  The  peni- 
tent sees  that  he  has  not  only  sinned,  but  sinned 
in  a  thousand  forms.  He  sees  sin  in  a  thousand 
things,  in  wliich  he  never  saw  it  before.  It  ap- 
pears to  mix  itself  with  almost  every  thing.  He 
groans  under  the  body  of  sin  and  death.  At 
some  periods,  he  goes  bowed  down  to  the  earth, 
all  tlie  day  long.  He  feels  that  his  ti'ans- 
gressions  are  multiplied.  Often  is  his  laughter 
turned  into  mourning,  and  his  joy  into  heavi- 
ness.     With  what  a  melting,  broken  heart  does 


Repentance.  99 

he  lie  at  the  feet  of  his  injured  Saviour,  and 
beg  for  mercy.  lie  is  abased  befoie  God. 
He  is  ready  to  cry  with  the  humbled  Psalmist, 
My  sin  is  ever  before  me !  or  with  the  mourning 
Prophet,  O  my  God,  I  am  ashamed,  and  blush  to 
lift  up  my  face  to  Thee  ;  for  mine  iniquities  are  in- 
creased over  my  head,  and  my  trespass  is  grown 
up  unto  the  heavens !  It  is  enougli  to  break  his 
heart,  seriously  to  reflect  upon  his  innumerable 
transgressions.  He  remembers  his  oivn  rvaysy 
and  his  doings  that  were  not  good,  and  loathes  him- 
self in  his  own  sight  for  his  iniquities  and  abomi- 
nations. 

True  repentance  is  not  only  ingenuous  and 
deep ;  it  is  attended  with  actual  reformation.  It 
exhibits  itself  in  real  life.  The  penitent  feels  the 
force  of  considerations  which  never  fail  to  re- 
strain from  sin.  He  is  afraid  of  sin.  He  dreads 
its  aggravated  guilt.  How  shall  I  commit  this 
great  wickedness y  and  sin  against  God!  The 
thought  is  enough  for  ever  to  cut  him  off  from 
all  access  to  the  accursed  thing.  He  is  a  sinner 
still ;  but  he  cannot  remain  a  sinner  in  the  sense 
in  which  he  was  a  sinner  once.  He  manifests  a 
desire  to  honour  the  God  he    has  so   long  6\s- 


100  Repentance. 

honoured ;  to  undo  what  he  has  done  against  the 
interest  of  His  kingdom,  and  repair  the  injury  he 
has  caused  to  the  souls  of  men.  There  is  no  ge- 
nuine repentance  where  there  is  no  forsaking  of 
sin.  Still  to  go  on  in  sin,  to  practise  iniquity 
with  greediness,  Avith  constancy,  and  with  perse- 
verance, is  incompatible  with  the  nature  of  that 
sorrow  which  is  unto  salvation. 

With  these  plain  principles  in  view,  we  think 
the  reader  may  decide  the  point  as  to  his  own 
good  estate.  The  preceding  observations  will  go 
far  toward  enabling  him  to  distinguish  between 
the  precious  and  the  vile. 

If  yours  is  godly  sorrow,  it  is  then  ingenuous. 
It  arises  from  a  sense  of  the  intrinsic  turpitude  of 
sin.  Retire  into  your  own  bosom,  therefore,  and 
ask  yourself  questions  like  these :  Do  I  possess 
any  settled  conviction  of  the  evil  of  sin?  Does 
sin  appear  to  me,  as  the  evil  and  bitter  thing? 
Does  a  conviction  of  the  evil  of  it  increase? 
There  are  moments  when  heaven  and  hell  lie  out 
of  sight:  How  does  sin  appear  then?  Do  you 
hate  it  because  it  is  merely  ruinous  1o  your  soul, 
or  because  it  is  offensive  to  God  ?  Do  you  hate  ii 


Repenlance,  101 

because  it  is  sin  ?  Do  you  mourn  over  it  because 
it  is  wrono:? 

In  the  sanctified  heart,  the  liatred  of  sin  is  su- 
preme. As  there  is  nothing  so  bad  as  sin,  so 
there  is  nothing  the  penitent  hates  so  much.  Is 
then  your  repentance  deep  and  sincere  ?  Is  sin  pre- 
vailingly your  greatest  grief  ?  Seriously  consider- 
ed, would  the  deliverance  from  any  evil  be  a 
more  joyful  event,  than  the  deliverance  from  sin? 
If  there  could  be  no  deliverance  from  sin,  but  at 
the  expense  of  the  choicest  comforts,  would  you 
cheerfully  make  the  sacrifice  ?  Do  your  misfor- 
tunes grieve  you  more  than  your  sins?  or  your 
sins  more  than  yoiu'  misfortunes  ? 

Do  your  sins  appear  many  and  aggravated  ?  Do 
you  see  sin  in  a  thousand  different  forms,  and  new 
instances,  in  which  you  have  not  dreamed  of  it  be- 
fore? Do  you  mourn  over  the  sins  oithe  heart  ?  Do 
you  abhor  yourself  for  your  innate  depravity,  a;*- 
one  that  was  shaped  in  iniquity y  and  conceived  in 
sin?  Do  you  mourn  over  your  vain  thoughts 
and  carnal  affections ;  over  a  life  of  sin,  ingrati- 
tude, and  profligacy ;  over  your  unprofitableness 
and  unfaithfulness  ?   Does  it  grieve  you  that  you 


102  Repentance. 

are  worldly,  proud,  and  selfish;  that  you  have 
lifted  up  your  soul  unto  vanity,  and  panted  after  the 
dust  of  the  earth  ? 

Does  it  grieve  you  to  the  heart,  to  call  to 
mind  that  you  have  sinned  against  God?  When 
your  eyes  behold  the  King,  the  Lord  of  Hosts, 
are  you  constrained  to  exclaim,  Wo  is  me !  When 
you  look  on  Him  whom  you  have  pierced,  are  you 
constrained  to  cry  out,  /  am  undone  I 

The  degree  of  godly  sorrow  is  by  no  means  to  be 
overlooked  in  your  self-examination.  When  God 
touches.  He  breaks  the  heart.  W^here  He  pours 
out  the  spirit  of  grace,  they  are  not  a  few  tran- 
sient sighs  that  agitate  the  breast ;  they  are  heart- 
rending pangs  of  sorrow.  And  it  shall  come  to 
pass,  saith  God,  that  I  will  pour  upon  the  house  of 
David,  and  upon  the  inhabitants  of  Jerusalem,  the 
spirit  of  grace  and  of  supplication  ;  and  they  shall 
look  upon  Me  whom  they  have  pierced,  and  they  shall 
mourn  for  Him,  as  one  mourneth  for  an  only  son, 
and  shall  be  in  bitterness  for  Him,  as  one  that  is  in 
BITTERNESS  FOR  HIS  FIRST-BORN.  In  that  day,  there 
shall  be  a  great  mourning  in  Jerusalem,  as  the 

MOURNING    OF    HaDADRIMMON,   IN   THE  VALLEY  OF 


Rcptntancf.  103 

Megiddon.  And  the  land  shall  mourn,  every 
family  apart;  the  family  of  the  house  of  David 
apart,  and  their  wives  apart ;  the  family  of  the  house 
of  Nathan  apart,  and  their  wives  apart;  the  family 
of  the  house  of  Levi  apart,  and  their  wives  apart ; 
the  family  of  Shim  ei  apart,  and  their  wives  apart; 
every  family  apart,  and  their  wives  apart.  Thus 
have  the  Jews  mourned,  and  thus  will  that  de- 
voted nation  mourn  again,  for  crucifying  the 
Lord  of  glory.  Does  the  reader  know  any  thing 
of  such  sorrow  as  this  ?  Can  no  solitary  hour,  no 
lonely  spot,  bear  testimony  to  the  bitterness  of  his 
grief?  What  grieves  you  more,  than  that  you 
have  ten  thousand  times  pierced  the  lieart  of  re- 
deeming love  I 

Do  you  ahhor  sin  ?  Do  you  turn  from  it  ?  Do 
you  cherish  that  regard  for  the  law  and  character 
of  God,  that  tender  regard  for  the  crucified  Sa- 
viour, which  inspires  you  with  fixed  aversion  to 
all  that  is  polluting  in  the  sins  of  the  heart,  and 
all  that  is  injmious  in  the  sins  of  the  life  ?  Do 
you  feel  an  inereasing  tenderness  of  eonscience, 
whenever  you  are  tempted  to  go  astray?  Are 
you  afraid  of  dishonouring  God,  and  do  you 
Iremble  lest  you  crucify  his  dear  Son  afresh? 


104  Repentance. 

Fellow  sinner !  if  you  know  any  thing  of  ail 
this,  you  are  not  a  stranger  to  that  godly  sorrow 
which  worketh  repentance  to  salvation  not  to  be  re- 
pented  of.  God  has  promised  to  forgive  the  peni- 
tent. He  has  pledged  His  word,  that  the  act  of 
forgiveness  on  His  part,  shall  follow  the  exercise 
of  repentance  on  yours.  Returning  prodigal  i 
pardoning  mercy  is  thine.  It  is  as  sure  as  the 
sincerity  of  thy  repentance.  Whoso  cover eth  his 
sins  shall  not  prosper :  but  whoso  confesseth  and  for- 
saketh  the?7i,  shall  find  mercy.  His  repentance 
shall  not  purchase  it;  his  repentance  does  not 
deserve  it.  Repentance  has  no  intrinsic  effica- 
cy. It  cannot  entitle  to  pardon.  It  is  not  the 
Saviouh  ;  though  without  it  we  cannot  be  saved. 
God  delights  to  forgive ;  He  does  forgive,  though 
it  cost  the  blood  of  His  Son.  No  sooner  does 
the  rebel  loathe  and  abhor  himself,  than  God 
passes  by  his  transgressions,  and  ceases  to  retain 
his  anger.  He  rejoices  over  him  with  joy  ;  he  rests 
in  his  love  ;  he  will  joy  over  him.  tvith  singing.  To 
forgive  a  hell-deserving  sinner;  to  receive  a 
rebel  into  favour ;  to  wash  away  his  deep-stained 
guilt,  and  become  Athe  everlasting  friend  of  the 
friendless ;  is  the  highest  exercise  of  perfect  be- 
nevolence.    O  how  gratifying  to  the  benevolent 


JReptntance,  105 

heart  of  God,  to  behold  Iho  retiirninor  prodigal, 
though  a  great  nm/  off!  His  compassions  yearn 
over  him.  lie  longs  to  receive  him  into  His 
arms.  He  is  impatient  to  press  him  to  His  bo- 
som. He  ruiifi ;  He  falls  vpon  his  neck,  and  h'ssrs 
him. 


U 


ESSAY  VIII. 


FAITH. 

The  fii'st  glimmering  of  light  that  dawned  upon 
the  darkness  of  the  fall,  was  ushered  in  by  an  ob- 
scure revelation  of  the  covenant  of  grace.  This  co- 
venant was  faintly  exhibited  to  Adam  and  Eve,  in 
the  denunciation  of  the  curse  upon  the  Tempter. 
It  was  made  known  more  clearly  to  Noah,  after 
the  flood.  It  was  renewed  with  Abraham,  after 
God  had  called  him  from  Urr  of  the  Chaldees ; 
with  Isaac,  in  Gerar ;  w  ith  Jacob,  at  Bethel,  and 
with  tlie  generation  of  Israel,  in  the  wilderness. 
The  light  of  truth  rose  gradually,  and  the  cove- 
nant of  grace  gradually  unfolded  its  blessings, 
till  the  Star  of  Bethlehem  pointed  to  the  Sun  of 
Righteousness,  and  the  promise  of  the  covenant 
was  sealed  by  the  blood  of  its  Surety. 


Faith.  107 

There  is  an  important  distinction  between  the 
covenant  of  redemption^  and  the  covenant  ofgrace^* 
The  period  of  their  formation,  the  parties,  the 
terms  of  these  several  covenants,  are  perfectly 
distinct. 


•  It  is  unhappy,  that  there  should  be  a  difference  in  the 
mode  of  representing  this  subject  among  divines  that  are  re- 
puted orthodox.  The  view  which  is  given  of  it  by  an  emi- 
nent divine  of  the  Presbyterian  Church,  may  not  be  unim- 
portant in  this  place  and  day. 

"  There  seems  to  be  mention  made  in  Scripture  of  a  cove- 
"  nant  or  agreement  between  the  Father  and  the  Son.  This, 
**  the  generality  of  Calvinist  divines  consider  as  a  separate, 
"  or  preparatory  contract,  and  call  it  the  covenant  of  redemp- 
♦'  tion.  Some,  however,  esjiecially  those  who  have  been  term- 
**  ed  j^NrjNOMJANs,  consider  this  as  properly  the  covenant 
"  of  grace,  made  with  Christ  the  second  Adam,  as  represent- 
"  ing  his  spiritual  seed ;  and  the  covenant  said  to  be  made 
*<  with  believers,  to  be  only  the  execution  or  administration 
"  of  that  covenant,  and  therefore  called  a  testament,  being 
"  the  fruits  of  Christ's  death,  or  ratified  by  the  death  of  the 
*'  testator.'*  lVithersfioon*s  Introductory  Lectures  on  Di- 
vinity. 

This  distinction  cannot  be  considered  as  an  invention  of 
the  J^eio  School.  It  will  be  found  expressly  recognized  by 
Van  Mastricht,  and  I  think,  clearly  implied  by  Turretin. 
Vid.  Theoretico-Practica  Thcologia,  Auctorc,  Petro  Vaa 
Mastricht.  lib.  quint,  cap.  prim,  de  Fcedere  Gratia,  and  In" 
stitutio  Th^ologicEy  Francisco  Turretino,  locus  duodecimus. 
Questio  secunda. 


108  Faith, 

The  covenant  of  redemption  was  formed  from 
eternity ;  the  covenant  of  grace,  in  time.  The 
covenant  of  redemption  was  antecedently  ne- 
cessary to  the  existence  of  the  covenant  of 
grace.  It  was  the  perfect  accomplishment  of  that 
arduous  part  Avhich  the  Redeemer  engaged  to 
bear  in  the  covenant  of  redemption,  that  laid  the 
foundation  for  the  covenant  of  grace.  It  was 
this,  that  justified  God  in  entering  into  covenant 
with  believers,  and  in  engaging  to  save  them 
through  faith  in  the  blood  of  Jesus. 

The  covenant  of  redemption  subsists  between 
the  sacred  persons  in  the  ever-blessed  Trinity,  of 
wliich  the  atonement  of  Christ  for  the  sins  of  the 
world  is  the  stipulation,  and  the  salvation  of  his 
chosen  seed,  the  promise.  The  covenant  of  grace 
subsists  between  God  and  believers,  of  which,  faith 
in  Christ  is  the  stipulation,  and  the  salvation  of 
believers  the  promise. 

The  covenant  of  grace,  therefore,  in  distinction 
from  the  covenant  of  redemption,  is  nothing  more 
nor  less,  than  the  j^romise  of  God  to  save  all  those 
who  believe  in  Jesus  Christ,  The  law  of  God  is  not 
now  the  rule  of  justification,  though  it  is  the  rule  of 
duty.  We  no  longer  hear  tiie  righteous  demand,  of 


Faith.  109 

that  broken  covenant,  This  do,  and  thou  shall  line  ; 
but  the  milder  language  of  gracious  economy,  be- 
T.TEVE,  and  thou  shall  be  saved.  Of  this  covenant, 
faith  in  Christ  is  that  part  which  is  fulfilled  by 
the  believer.  He  believes;  and  upon  the  prin- 
ciples of  this  covenant,  the  first  act  of  faith 
gives  him  an  humble  claim  to  the  promise. 

Every  Christian  grace  is  the  effect  of  the  imme- 
diate agency,  and  the  Almighty  power  of  God  upon 
the  heart.  Faith  is  expressly  declared  by  the 
Apostle  to  be  the  gift  of  God,  though  it  is  at  the 
same  time  the  act  of  the  creature^.    It  is  uniform- 

*  Every  Christian  grace  is  the  ^ift  qfGod,^nd  at  the  samo 
time,  the  act  of  the  creature.  The  dependence  and  the  ac- 
tivity of  man,  are  perfectly  reconcileable.  God  worket/i  in. 
man  ;  but  He  luorketh  hi  him  both  to  fviLL^  and  to  do.  In 
the  day  of  God''s  /loxver,  his  /leojile  are  made  ivilling.  The 
enmity  of  the  heart  is  slain,  and  they  are  made  ivillin^  to  do 
"what  they  were  able  to  do  before. 

From  the  note  on  the  35th  page  of  this  volume,  the  reader 
will  perceive  that  the  author  is  aware  of  some  difTerencc  in 
the  mode  of  representing  this  subject,  by  divines  that  profess 
to  be  equally  attached  to  the  great  doctrines  of  grace.  But 
for  protracting  that  note,  he  should  then  have  exhibited  the 
views  of  a  number  of  men  of  deserved  eminence,  substantia- 
ling  the  remarks  which  were  there  made.  Such  an  exhibi- 
tion, it  is  hoped,  will  soften  down  some  of  the  prejudices  of 
plain  Christians,  if  it  does  not  blunt  the  edge  of  opposition  on 


110  Faith, 

\y  represented  as  of  the  operation  of  God.  It  is 
one  of  the  fruits  of  the  Spirit.     The  fruit  of  the 

the  part  of  those  who  are  persevering  adherents  to  the  doc- 
trine of  man*s  natural  inability. 

If  any  one  will  take  the  trouble  to  turn  to  Scott* s  Family 
Bible ^  he  will  find  the  following  sentiment  in  his  remarks  on 
Rom.  viii.  7,  8.     Because  the  carnal  mind  is  enmity,  Ijfc, 

"  This  carnal  mind  is  not  subject  to  the  divine  law,  and  in- 
<'  deed  cannot  be  so  ;  it  is  morally  unable  to  do  any  thing 
"  but  rebel  against  it,  and  refuse  obedience  to  it.'* 

The  observations  of  the  same  author  on  John  vi.  44.  Ae 
man  can  come^  ilfc.  are  of  the  same  import. 

"  The  ground  of  this  impossibility  lies  in  the  contrariety 
"  which  subsists  between  the  proud,  worldly,  unholy,  rebel- 
"  lions,  and  ungodly  nature  of  fallen  man,  and  the  humbling, 
"  spiritual,  holy  nature  of  the  gospel.  The  gospel  finds  none 
"  ivilling  to  be  saved,"  Sec."* 

Let  the  reader  also  advert  to  President  Wither sfioon's  Es- 
say on  Justification.  In  vol.  i.  and  page  53  of  his  Works, 
he  wil!  find  the  following  paragraph. 

"  Since  mention  has  been  made  of  perfect  conformity  to 
"  the  will  of  God,  or  perfect  obedience  to  his  law,  as  the  duty 
**  of  man,  which  is  indeed  the  foundation  of  this  whole  doc- 
"  trine,"  (that  is,  the  doctrine  of  Justification,)"  I  think  it  ne- 
«  cessary  to  observe,  that  some  deny  this  to  be  properly  re- 
"  quired  of  man  as  his  duty  in  the  present  fallen  state,  be- 
«  cause  He  is  not  able  to  perform  it.  But  such  do  not  seem 
*'  to  attend  either  to  the  meaning  of  perfect  obedience,  or 

*  In  regard  to  the  controversy  between  ^larshall  and  Bellamy,  concern, 
ing  the  nature  of  failli,  Scott  is  most  decidedly  in  favour  of  Bellamy's  view 
of  the  subject,     Vid.  Scott's  Theological  Works,  vol.  4th,  p.  248,  249,  250. 


Faith.  Ill 

Spirit  is  love,  joy,  long'SvjDerins,  gentleness,  good- 
ness, FAITH.     No  man  can  say,  that  Jesus  is  the 

"  tlie  nature  or  cause  of  this  inabiilty.  Perfect  obedience  is 
"  obedience  by  any  creature,  to  the  utmost  extent  of  his  na- 
<'  tural  powers.  Even  in  a  state  of  innocence,  the  holy  dispo- 
"  sitions  of  Adam  \vould  not  have  been  equal  in  strength 
**  and  activity  to  those  of  creatures  of  an  higher  i^nk  ;  but 
"  surely  to  love  God,  who  is  infinitely  amiable,  with  all  the 
"  heart,  and  above  all,  to  consecrate  all  his  poivers  and 
'^faculties  without  exception,  and  without  intermission, 
"  to  God*s  service,  must  be  undeniably  the  duty  of  every 
"  intelligent  creature.  And  ivhat  sort  of  inability  are  ive 
"  under  to  pay  this  ?  Our  natural  faculties  are  surely 
*'  as  fit  for  the  service  of  God  as  for  any  baser  purpose. — The 
*'  INABILITY  IS  ONLY  MORAL,  and  lies  ivholly  IN  THE 
"  AVERSION  OF  OUR  HEARTS  from  such  employ 
«  ment.  Does  this  then  take  away  the  guilt  ?  Must  God  re- 
"  lax  his  law  because  we  are  not  luilllng  to  obey  it  r" 

The  same  great  man,  in  a  sermon  on  the  "  absolute  ne- 
"  cessity  of  salvation  by  Christ,'*  has  also  a  sentence  which 
is  full  of  meaning.  "  For  I  hope  NO  CHRISTIAN  will 
"  assert,  that  any  person  in  the  luorld  v)ho  hath  the  exercise 
«'  of  reason^  is  under  a  natural,  but  only  a  moral  impossibility 
"  of  coming  to  the  knowledge,  and  doing  the  will  of  God. 
"  If  the  first  were  the  case,  it  would  take  away  all  sin  ; 
"  but  the  last  is  such  an  obstinate  disinclination,  as  is  still  con- 
"  sistent  with  guilt  and  blame.'*  Vid.  Witherspoon's  Works, 
vol.  ii.   p.  357.    Philadelphia  edition. 

The  following  representation  of  the  subject,  I  take  the 
liberty  of  giving  to  the  public,  principallv  because  it  is  from 
;m  unexpected  quarter.  It  is  extracted  from  a  "  Catechism 
'  adopted  by  the   Consistories  of  the   Reformed  Dutch 


112  Faith. 

Lord,  BUT  BY  THE  HOLY  GHOST.  It  IS  cxpiessly 
said  of  those  who  believed  on  Christ  in  the  days 

"  Churches  in  the  town  of  Rhinebeck,  for  the  use  of  their 
"  people,  and  published  by  their  order*.'* 

"  Q.  Why  do  men  thus  break  and  transgress  the  law  of 
«  God  ?" 

A.  "  The  reason  is,  the  reigning  aversion  of  their  hearts 
"  to  it,  so  that  they  are  unable  to  keep  it." 

Q.  "  And  does  not  this  their  inability  release  from  obliga- 
«  tion?" 

A-  "  No,  for  it  is  of  such  a  nature,  as  tends  not  in  the 
"  least,  to  break  or  weaken  our  obligation.'* 

Q.  «  Of  ivhat  kind  is  it  then  ?'* 

A.  "  It  is  not  of  a  natural,  but  of  a  moral  kind'* 

Q.  «  What  is  natural  inability  .?" 

A.  "  Natural  inability  consists  in  a  defect  of  rational  facul- 
"  ties,  bodily  powers,  or  rational  advantages.** 

Q.  "  What  is  moral  inability  ?" 

A.  "  Moral  inability  consists  in  a  ivant  of  a  {irofier  disiiosi' 
•<  tio7i  of  heart  to  use  our  natural  ability  aright.'* 

Q.  "  Can  you  illustrate  the  distinction  by  producing  an 
♦<  instance  ?'* 

A.  "  Yes,  the  case  of  Joseph's  brethren  who  hcted  him  so, 
"that  they  could  not  speak  peaceably  to  him." 

Not  viewing  this  sufficient,  the  Catechists  then  subjoin  the 
following  Note. 

•  When  this  Catechism  was  adopted  by  these  churches,  the  Rev.  Dr.  John 
B.  Romeyn,  now  the  Pastor  of  the  Cedar-street  Church,  New-York,  was  the 
stated  minister  of  the  gospel  in  Rhinebeck,  and  was  himself  one  of  the  com- 
mittee appointed  to  revise  and  re-publish  tlie  original  Catechism  diJohn  Sul- 
cUffe,  ofOIncy,  England.  The  above  Note  forms  part  of  a  work  which  the 
American  publishers  say,  in  their  advertisement,  "is  among  tke  best  Gate- 
*'  chisms  eitant.'* 


Failh.  113 

of  liis  humanity,  that  they  were  horn,  not  of  bloody 
nor  of  ike  will  of  the  Jiesh,  nor  of  the  nill  of  many 
BUT  OF  GOD.  It  is  also  unequivocally  declared, 
that  whosoever  believelh  that  Jesus  is  the  Christy  is 
BORN  OF  GOD.  Faith  then  is  the  exercise  of  the  i 
new  heart. 

It  is  difficult  to  give  a  definition  of  faith  that 
comprehends  all  its  properties.  In  its  most  ge- 
neral character,  it  is  reliance  upon  the  testimdny  of 
God*s  word.  It  is  receiving  the  truth  in  the  love  of 
it.  The  apostle  Paul  uses  the  phrase,  received  not 
the  love  of  the  truth,  as  synonymous  with  the  phrase, 

"  Thus  we  say  of  a  man  destitute  of  an  honest  principle, 
"  that  he  cannot  refrain  from  cheating  you  if  he  has  an  op- 
"  portunity ;  that  some  are  such  profane  wretches,  that  they 
«  cannot  open  their  mouths  without  an  oath  ;  and  others  are 
"  such  liars,  that  they  cannot  speak  the  truth  ;  that  some  are 
"  so  revengeful,  that  they  cannot  forgive  an  injury  ;  and 
*'  others  so  easily  provoked,  that  they  ca?inot  keep  their 
"  temper,  if  you  contradict  them.  So  a  carnal  mind  cannot 
«  be  subject  to  God's  law  ;  for  a  man  that  hates  God  cannot 
^^  serve  hiiriy  cafuiot  rejoice  in  seeing  him  glorified;  cannot 
"  love  his  image  ;  can?iot  see  any  comeliness  in  Christ,  nor 
"  fall  in  with  the  gospel  plan  of  salvation.  The  difference 
<'  between  moral  inability,  and  that  which  is  termed  natural, 
"  IS  plain  arid  aelf- evident.  It  is  said  of  the  mariners,  that 
"  thty  rowed  hard  to  bring  the  ship  to  land,  but  they  could 
"  not,  Jonah  i.  13.  Also  of  Joseph's  brethren,  that  they 
«  could  not  speak  peaceably  to  him.     In  the  former  case 

15 


114  Failh. 

believed  not  the  truth.  Faith,  however,  when  view- 
ed  as  that  evangelical  grace  which  is  the  condi- 
tion of  the  New  Covenant,  possesses  altogether 
a  peculiar  character.  Though  the  elementary 
principles  of  every  evangelical  grace  are  involv- 
ed in  that  love,  which  is  the  fulfilling  of  the  law  ; 
yet  every  grace  has  a  specific  form.  Faith, 
strictly  speaking,  is  distinct  from  every  other 
exercise  of  the  renewed  heart.  It  is  not  love, 
nor  repentance,  nor  humility,  nor  submission,  nor 
self-denial,  nor  hope.  It  is  indeed  the  exercise 
of  a  heart  that  already  loves  God,  and  that  is 
humbled  on  account  of  sin ;  but  it  is  one  w^hich 

"  there  was  a  natural,  in  the  latter,  a  moral  inability.  Thus 
"  the  inability  of  Zacharias  to  speak,  Luke  ii.  22.  was  widely 
"  different  from  that  mentioned  in  1  Sam.  xxv.  17. 
•  "  The  importance  of  a  proper  attention  to  this  distinction 
"  appears,  when  we  observe  that  the  former  releases  from  ob- 
*'  ligation^  but  the  latter  does  not.  It  was  no  crime  in  Isaac, 
*<  being  old,  that  he  could  not  see,  Gen.  xxvii.  1. ;  but  the  case 
"  seems  very  different  with  those  who  have  eyes  and  see  noty 
"  Jcr.  V.  21.  or  such  as  have  eyes  full  of  adultery,  though  it 
"  is  ex/ircssly  said  of  them,  that  they  cannot  cease  from  sin- 
«  ning,  1  Pet.  ii.  14." 

On  this  subject,  the  reader  may  also  consult  Watts*  Ruin. 
end  Rccoverij.  Worksj  vol.  6.  p.  291-2.  as  also  Watts'  Lib- 
erty aJid  jYecessity. 

He  may  turn  to  Charnock*s  W^orks,  vol.  2.  p.  137;  and  Ed- 
wards on  the  Will,  Part  1.  Sect.  3d. 


Fallh.  IIT) 

takes  that  view  of  the  Gospel  of  Jesus  Christ, 
wliich  is  taken  by  no  other  grace. 

One  of  the  best  definitions  of  faith  will  be  found 
in  the  Shoiler  Catechism  of  the  Assembly  of  Di- 
vines at  Westminster.  In  answering  the  ques- 
tion, "  What  is  faith  in  Jesus  Christ  V  they  say, 
"  Faith  in  Jesus  Christ  is  a  saving  grace, 
"  whereby  we  receive  and  rest  upon  him  alone 

"  FOR  SALVATION,  AS  He  IS  OFFERED  TO    US  IN  THE 


**  GOSPEL." 


Faith  in  Jesus  Christ  is  a  complex  act  of  the 
mind,  and  comprises  several  distinct  things.  One 
of  its  properties  is  a  true  knorvledge  of  Christ's 
character.  It  is  impossible  to  "  receive  and  rest 
*'  upon"  a  Being  whose  character  we  do  not 
know ;  and  whose  character  we  do  not  know  to 
be  worthy  of  confidence.  /  know  whom  I  have 
believed,  says  the  Apostle.  Faith  views  the  Lord 
Jesus  as  He  is.  It  discerns  the  Divine  excellence 
and  majesty  of  His  character.  It  recognizes  the 
child  that  was  born  in  Bethlehem,  as  the  Mighty 
God,  the  Everlasting  Father.  The  proper  divinity 
of  the  Saviour's  character  is  one  of  those  plain  prin- 
ciples of  the  Gospel  that  are  essenlial  to  evangeli- 
cal faith.   To  make  an  all-sufficient  nlonement  for 


116  Faith, 

sin;  to  soften  the  obdurate  heart;  to  aid  the  believ- 
er in  his  trials  and  sufferings ;  to  defend  him  from 
the  power  and  subtlety  of  his  enemies;  and  to  bring 
him  off  conqueror  at  last — would  baffle  the  de- 
signs of  all  but  Eternal  Wisdom,  and  mock  the 
power  of  all  but  an  Almighty  Arm.  Faith  views 
the  Saviour  as  truly  divine.  None  other  than  the 
ETERNAL  WORD  MADE  FLESH,  can  be  the  foundation 
hope,  for  none  other  can  be  mighty  to  save.  It  is  of 
presumption  to  profess  to  know  Christ,  without 
acknowledging  Him  as  the  second  of  the  three 
coequal  persons  in  the  Godhead. 

As  the  believer  discerns  the  Lord  Jesus  as  He 
is,  he  also  acknowledges  Him  as  a  real  and  pro- 
per man.  He  views  Him  as  He  is  represented 
by  the  Apostle,  to  be  the  one  God  and  one  Media- 
tor  between  God  and  men,  the  man  Christ  Jesus.  It 
is  expressly  said,  that  Christ  took  not  on  Him  the 
nature  of  angels,  hut  the  seed  of  Abraham.  The 
acknowledgment  of  Christ  as  man  as  w  ell  as 
God,  cannot  be  separated  from  the  true  know- 
ledge of  Him  as  He  is  revealed  in  the  Bible. 
There  He  is  represented,  and  there  He  must  be 
viewed,  as  encircled  with  all  the  majesty  of  the 
self-existent  God,  and  all  the  "milder  glories"  of 
the  man  Clnist  Jesus. 


FaUh.  J 17 

The  believer  regards  Christ  in  His  whole  me- 
diatorial character.  He  sees  the  fulness,  Ihe 
perfection  of  His  work,  no  less  than  the  divino 
excellence  of  His  person.  He  has  respect  to 
all  the  offices  of  Christ.  He  views  Him  as  thk 
PROPHET,  who  came  to  publish  the  will  of  God, 
and  declare  the  way  of  salvation.  He  views  Him 
as  THE  Priest,  whom  it  became  God  to  institute, 
and  sinners  to  possess ;  as  the  One  whom  God  hath 
set  forth  to  be  a  Propitiation,  through  jaith  in  His 
bloody  to  declare  His  righteousness  for  the  remis- 
sion of  sins  that  are  past,  that  God  might  be  fust, 
and  the  jnslijier  of  him  that  helieveth  in  Jesus,  He 
views  Him  as  the  King  in  Zion,  the  Head  over  all 
things  to  his  Church,  the  Lord  Jesus,  the  Lord 
that  bought  him.  In  Christ,  the  believer  discovers 
all  that  can  qualify  Him  to  be  a  Saviour,  and  all 
that  can  encourage  guilty,  miserable  man  to  trust 
in  His  grace.  In  Him,  he  beholds  One  tiiat  ib 
eminently  all-sufficient;  One  who  is  able,  wil- 
ling, and  faithful  to  save  to  the  uttermost.  He 
receives  the  record  which  God  has  given  of  His 
Son. 

Sincere  love  to  the  character  of  Christ,  is  also 
essential  to  the  nature  of  genuhie/a///f.  It  is  as 
Impossible  to  "  receive  and  rest  upon"  a  being 


118  Faitfu 

whom  we  hate,  as  it  is  to  "  receive  and  rest  upon'' 
one  that  we  do  not  know.  Faith  in  Christ  is  not 
an  exercise  of  the  understanding  merely ;  it  is  an 
affection  of  the  heart.  Wilk  the  heart  man  be- 
lieveth.  If  thou  believes t  with  all  thy  heart, 
said  Philip  to  the  Eunuch,  thou  may  est  be  bap- 
tized. To  those  who  believe,  Christ  is  pre- 
cious. The  excellence  which  they  see  both  in 
His  person  and  in  His  work,  they  love.  All  that 
they  know  of  Christ,  they  love.  All  the  truth 
which  is  connected  with  the  character  and  work 
of  Christ,  they  love.  They  possess  spiritual  dis- 
cernment of  His  divine  excellence.  They  have 
the  single  eye  that  discovers  His  moral  beauty. 
They  see  a  loveliness  in  Christ  and  His  gospel, 
that  captivates  their  hearts.  When  the  wander- 
ing Spouse  was  met  by  the  watchmen  that  went 
about  the  city,  and  accosted  with  the  unexpected 
inquii^f ,  What  is  thy  beloved  more  than  another  be- 
loved? the  reply  was  at  hand :  My  beloved  is  the 
chief  among  ten  thousands.  He  is  altogether  lovely. 
Abraham  rejoiced  to  see  ChrisVs  day,  and  he  saw  it, 
and  rvas  glad.  The  pious  Psalmist  v*'as  enrap- 
tured with  a  view  of  His  loveliness.  Thou  art 
fairer,  says  he,  than  the  children  of  men  ;  grace  is 
poured  into  thy  lips,  therefore  God  hath  blessed  Thee 
for  ever. 


Faith,  119 

The  spirit  of  ibis  lani>;uage  is  not  peculiar  to 
David  or  Abraham.  In  the  dignity,  purity,  and 
aniiableness  of  Christ's  character,  in  the  design 
of  His  mission,  and  in  the  way  of  salvation  by 
His  cross,  every  believer  sees  enough  to  engage 
liis  sweetest  and  most  exalted  ailections. 

With  this  acquaintance  with  the  character,  and 
this  attachment  to  the  person  of  the  Redeemer, 
the  believer  "  receives  and  rests  upon  Him  alone 
*'  for  salvation,  as  He  is  offered  in  the  gospel/' 
He  mahes  an  implicit  surrender  of  his  immorlal 
soul  into  His  hands,  as  to  One  who  is  both  able  and 
faithful  to  save.  The  yielding  up  of  the  soul  to 
the  disposal  of  Christ,  is  an  act  of  the  mind  whicl) 
cannot  be  separated  from  living  faith. 

It  is  of  some  importance  to  bear  in  mind,  tliat 
faith  is  the  act  of  a  lost  sinner,  seeking  delivei- 
ance  from  the  power  and  punishment  of  sin,  to- 
ward a  Being  who  is  exhibited  in  the  character  of 
a  Deliverer,  It  cannot,  therefore,  imply  less 
tlian  an  application  of  the  soul  to  Him  who  is 
the  delivering  character ;  the  actual  adventuring 
of  this  vast  concern  Avith  Him;  together  with 
the  hope,  that  with  Him  it  will  be  secure. 
¥^\{\\  rrcoives    Christ;    Wrests    upon  Christ /or. 


120  Faith. 

salvation;  it  rests  upon  Him  alone  for  salvation,  as 
He  is  offered  in  the  gospel.  Sensible  of  his  ill- 
desert  and  helplessness,  persuaded  of  the  all- 
sufficiency  of  the  Redeemer,  the  believer  there- 
fore makes  a  voluntary  surrender  of  himself 
into  the  hands  of  Christ,  to  be  saved  upon  his 
own  terms.  He  is  convinced  of  the  necessity  of 
committing  his  cause  to  better  hands  than  his 
own.  He  relinquishes  his  vain  confidences,  and 
places  all  his  hopes  on  Christ.  He  casts  himself 
into  His  arms.  Lord,  to  whom  shall  I  go,  but  to 
thee  I 

In  the  act  of  surrendering  the  soul  into  the 
hands  of  Christ,  the  believer  takes  a  view  of  the 
Great  Deliverer,  which  is  as  deep  as  his  own 
wants,  and  as  large  as  the  provision  that  is  made 
to  supply  them.  He  receives  Christ  as  his  Pro- 
phet, his  Priest,  and  his  King. 

Is  he  ignorant?  exposed  to  wander  from  the 
path  ?  The  Great  Prophet  is  his  Teacher  and  his 
Guide.  The  meek  He  will  guide  in  judgment,  the 
meek  will  He  teach  His  way. 

Is  he  polluted  with  sin  ?  He  looks  to  the  blood 
of  the  spotless  sacrifice  to  be  cleansed  from  all 


FailL  12i 

sin,  Jesus  Christ  he  knows  gave  Himself  Jor 
his  Church,  that  He  might  wash  and  cleanse  IL  He 
rests  on  Him ;  and  looks  for  the  sanelijicalion  of 
J  he  spirit  unto  obedience  only  through  the  sprink- 
ling of  the  blood  of  Jesus. 

Is  he  guilty  and  condemned  ?  No  longer  does 
he  trust  to  his  own  righteousness,  but  looks  to 
Jesus  as  the  end  of  the  law  for  righteousness  to 
every  one  that  bclievetL     He  yields  a  condemned 
soul  to  Him,  to  be  arrayed  with  a  righteousness 
with  which  a  just  God  has  declared  himself  to  be 
ever  iv til  pleased.     He  rests  upon  Him  as  the  sole 
ground  of  acceptance.     With  all  his  natural  at- 
tachment to  his  own  goodness,  he  counts  it  loss 
for  Christ.     He  counts  it  but  dung,  that  he  may 
win  Christ,  and  be  found  in  Him,  not  having   hia 
own  righteousness  which  is  of  the  law,  but  that  which 
is  through  the  faith  of  Christ,  the  righteousness 
which  is  of  God  by  faith.     This  is  his  refuge,  his 
crown  of  rejoicing.     He  looks  to  Jesus,  recog- 
nizing the  high  relation  in  which  He  stands  to 
His  people,  and  the  endearing  name  by  ivhich  He 
is  called,   JEHOVAH    OUR    RIGHTEOUS-^ 
iXESS. 


1€ 


122  Faiili. 

Is  lie  weak  and  helpless  ?  He  engages  the  grace 
of  tlie  Redeemer  as  his  consolation  and  strength. 
To  Jesus  does  he  surrender  himself  as  the  head 
of  all  divine  influences.  /  live,  yet  not  I,  hut 
Christ  that  livclh  in  me.  This  is  the  language  of 
faith.  The  act  of  the  soul  in  surrendering  itself 
into  the  hands  of  Christ,  forms  a  connecting 
bond  between  him  as  the  Vine,  and  the  soul  as 
the  branches,  which  communicates  life,  strength, 
nourishment,  and  beauty.  In  a  word,  with  a  just 
view  of  the  character,  and  a  supreme  attachment 
to  the  person  of  Christ,  the  believer  yields  him- 
self into  His  hands,  as  a  full  and  complete  Saviour. 
Him  he  receives ;  upon  Him  he  rests,  and  rests 
for  time  and  eternity.  With  humble  joy  will  he 
tell  you,  "  Christ  is  my  all.  I  want  no  more.  To 
Him  do  I  look  to  be  sanctified  by  His  Spirit;  to 
be  governed  by  His  laws;  to  be  protected  by  His 
power ;  to  be  saved  by  His  death ;  to  be  disposed 
of  at  His  pleasure,  and  to  be  the  means  of  pro- 
moting His  glory." 

This  is  "  to  receive  and  rest  upon  Christ  alone 
"  for  salvation,  as  He  is  offered  to  us  in  the  gos- 
pel." This  is  confidence  in  Jesus  Christ,  a^  a 
Divhie  Saviour.  You  cannot  possess  these  feel- 
ings without  possessing  saving  faith.     This  is  the 


Faith.  123 

^xihslancc  of  thinfi;s  hoped  for,  and  the  evidence  of 
ihin2;s  not  seen,  Tliis  is  llie  grace  which  renders 
invl«i)>le  things  visible ;  future  things  present ; 
and  enstani])s  the  permanent  idea  of  reedlty  upon 
every  thing  that  resis  upon  the  testimony  of  God. 
This  was  the  faith  of  Old  Testament  saints  and 
New^  Testament  saints.  It  is  that  Inist  in  the  Lord, 
of  which  we  read  so  often  in  the  Old  Testament, 
wdiich  is  nothing  more  nor  less  than  the  confidence 
of  the  new  horn  soul  in  God,  cis  reconcUeahJc  through 
the  Mediator, 

Thus  have  we  seen,  that  faith  has  properties 
peculiar  to  itself.  Us  character  is  perfectly  dis- 
tinct from  every  other  grace.  There  is  no  ex- 
ercise of  the  renewed  heart  that  views  the  whole 
gospel  plan  as  it  is,  except  this.  Faith,  from  ils 
essential  nature,  implies  the  fallen  state  of  man, 
while  it  recognizes  the  principles  of  the  covenant 
of  grace.  It  is  itself  the  condition  of  that  cove- 
nant"^.     It  is  a  grace  which  is  alike  distinguisli- 

*  When  the  author  styles  fuilh  a  conditioji  of  the  Ncw 
Covenant,  he  does  not  mean,  that  it  is  the  meritorious  gronn*! 
of  acceptance  with  (iocl.  The  covenant  of  grace  b»ars  no 
rescmhlunce  to  a  contract,  in  wliich  tlic  part  to  hu  perform cd 
by  the  l)elievcr  is  a  mere  Quantum  meruit.  Every  prim  i- 
plc  of  that  covenant  rests  upon  the  fact,  tliut  num  is  anwor- 


124  Paith, 

able  from  the  love  of  angels,  and  the  faith  cf 
devils.  It  is  peculiar  to  the  returning  sinner. 
None  but  a  lost  sinner  needs,  and  none  but  a 
humbled  sinner  relishes,  the  grand  sentiment  of 
faith,  that  grace  reigns  through  righteousness y  unto 
eternal  life,  by  Jesus  Christ  our  Lord. 

Here  then  let  the  reader  examine  himself  whe- 
ther he  he  in  the  faith.  He  may  possess  the  faUh 
oj  devils.  He  may  be  fully  persuaded,  that  there 
was  such  a  person  as  Jesus  Christ ;  that  he  was  de- 
livered for  our  offences,  and  rose  again  for  our 
justification;  he  may  possess  the  vain  confidence 
of  the  hypocrite,  which  neither  worketh  hy  love^ 
nor  is  oj  the  operation  of  God ;  he  may  cherish 
the  pernicious  hope  of  the  self-deceived — wliile 
he  remains  blind  to  the  excellence  of  the  Divine 
character,  and  while  enmity  to  the  cross  of  Chrjst 
is  the  governing  principle  of  his  heart  and  his 
life.  Every  carnal  mind,  whether  sensible  of  it 
or  not,  maintains  the  most  decided  aversion  to 

thy,  and  that  salvation  is  all  of  grace.  When  wc  say,  there- 
fore, that  faith  is  the  condition  of  the  New  Covenant,  we  mean, 
that  faith  is  that  act  of  the  creature^  ivroui^-ht  in  him  by  the 
agency  of  the  Holy  Ghost,  without  which,  accordinr;  to  the 
tenor  of  the  Keto  Covenant,  there  is  710  salTation-'-li  is  a  ^ine 
rfxianon. 


Faith.  125 

the  person  of  the  Redeemer,  the  benefiis  of*  His 
purchase,  and  the  terms  upon  which  those  bene- 
fits are  proffered.  The  whole  character  and 
work  of  Christ  bear  so  intimate  a  relation  to  the 
unbeliever ;  they  so  pointedly  take  the  part  of 
God  against  him;  they  so  unequivocally  con- 
demn his  character  and  conduct ;  they  w  ill  have 
such  a  damning  efficacy  upon  Jiim  throughout 
eternal  ages — that  when  clearly  seen,  they  cannot 
fail  io  draw  forth  the  latent  enmity  of  his  heart. 

If  it  be  true,  as  it  unquestionably  is,  that  you 
may  have  a  just  view  of  the  character  of  Christ, 
while  you  have  no  love  to  that  character  as  in- 
finitely deserving  your  affection,  and  while  you 
make  no  surrender  of  yourself  into  His  hands,  as 
to  one  who  is  supremely  worthy  of  your  confi- 
dence ;  it  becomes  you  to  inquire,  whether  you 
love  the  Lord  Jesus  in  sincerity  and  truth,  and 
whether  you  trust  in  him  as  your  only  founda- 
tion of  hope. 

Si?Tion,  son  of  Jonas,  lovest  thou  me  ?  Apply  the 
question.  Do  you  love  Christ?  And  why  do  you 
love  Him?  Do  you  love  Him  merely  because 
He  died  to  save  you,  or  because  He  died  to 
honovr  God  in  your  salvation  ?  Do  you  love  Hun 


0 


126  FaiilL 

because  He  descended  from  heaven  to  take  the 
part  of  God  against  man ;  to  show  the  world,  that 
in  the  contest  between  the  creatures  and  the  God 
that  made  them,  God  is  right,  and  man  is  wrong, 
and  with  His  ow^n  blood  to  set  His  seal  to  the  truth, 
ihal  the  soul  that  sinnetk  ought  to  die  ?  Or  does  He 
appear  to  you  on  this  account,  as  a  root  out  of  a 
dry  ground,  as  having  no  form,  nor  comeliness,  no 
heauty  that  you  should  desire  Him  ?  The  true  be* 
liever  loves  the  Lord  Jesus,  because  he  effects  his 
eternal  salvation  in  a  way  that  harmonizes  with 
the  glory  of  the  Divine  character.      To  be  saved 
in  a  way  that  is  in  the  least  reproachful  to  that 
glory,  would  rob  Heaven  of  its  sweetness.     It  is 
for  this  that  Jesus  Christ  is  so  precious  to  those 
that  believe ;  in  this,  that  He  is  eminently/mV^ir 
than  the  sons  of  men.     Do  you  love  Jesus  for  the 
divine  glories  of  His  person,  for  the  excellence 
of  His  life,  for  the  benefits  of  His  death,  for  the 
prevalence  of  His  intercession,  for  His  resurrec- 
tion, His  dominion  over  the  world,  and  His  office 
as  the  Supreme  and  Final  Judge  ?  Are  the  feel- 
ings of  your  heart  drawn  out  toward  Christ  as 
your  chief  joy  ?    Can  you   sit  down  under   His 
shadow  ivilh  great  delight,  and  find   His  fruit 
sweet  to  your  taste?  When  affected  with  a  view 
of  your  lost  stale  and    guilty  character,  when 


Faith.  127 

bowed  down  under  a  sense  of  sin,  does  Christ 
nppe^r  pi'ecions  ?  Is  a  view  of  Him  refre^^hing? 

Do  you  receive  the  Lord  Jesus,  and  rest  upon 
Him  alone  for  salvation  ?  Can  you  take  the  place 
of  a  lost  and  hell-deserving  sinner,  and  with  a 
broken,  contrite  heart,  make  an  implicit  surren- 
der of  your  immortal  soul  into  His  hands  to  be 
saved  upon  His  own  terms  ?  Beloved  reader,  this 
is  a  plain  question.  Every  humbled  heart,  in  the 
exercise  of  faith,  knows  how  to  answer  it.  Can 
you  relinquish  every  other  hope?  Can  you  adven- 
ture this  vast  concern  with  Him? 

Can  you  receive  and  rest  upon  the  Lord 
Jesus  as  He  is  offered  in  the  Gospel  ?  Are  you  at 
heart  reconciled  to  the  terms  of  the  Gospel  ?  Are 
you  at  heart  reconciled  to  the  humbling  doctrine 
of  being  justilied  by  faith  in  the  righteousness  of 
Christ  ?  It  is  a  doctrine  which,  if  correctly  un- 
derstood, will  be  seen  to  reduce  the  returning 
rebel  to  the  lowest  point  of  degradation.  To  a 
heart  that  is  invincibly  attached  to  rebellion,  it  is 
hard  to  bow.  To  one  who  is  naturally  attached 
to  liis  own  supposed  goodness,  it  is  hard  to  re- 
nounce it  all,  and  desire  and  receive  mercy  only 


128  Faith. 

for  the  sake  of  Christ.  To  a  man  who  loves  him- 
self supremely,  and  values  himself  supremely, 
who  has  cherished  the  most  extravao-ant  notions  of 
his  own  importance  from  the  womb,  it  is  hard  to  lie 
down  at  the  footstool  of  sovereign  mercy.  It  is 
cutting  indeed  to  the  pride  of  the  human  heart,  to 
be  constrained  to  feel  that  we  are  guilty,  and  then 
forced  to  admit  that  there  is  no  pardon  for  our 
crimes,  but  through  the  merit  of  another.  Say, 
reader,  is  thy  heart  bowed  to  the  humbling  terms 
of  the  Gospel?  Do  you  delight  to  take  your 
place  at  the  foot  of  the  cross,  and  while  reaching 
forth  the  hand  to  receive  the  robe  of  the  Saviour's 
righteousness,  to  shout,  grace !  grace !  Not  imfo 
me,  O  Lord,  not  unto  me,  hid  unto  thy  name,  he  the 
glory,  for  thy  mercy  and  truth'' s  sake  ?  If  so,  you 
believe.  If  so,  amidst  all  your  doubts  and  fears, 
you  have  that  faith,  which  is  the  gift  of  God,  If 
so,  you  may  humbly  claim  the  promise.  Here 
is  your  consolation.  He  that  helieveth — shall  he 
saved.  Yes,  shall  be  saved  1  What  more  has 
God  to  bestow ;  what  more  can  the  creature  en- 
joy? Here  are  blessings  as  great  as  the  capacity 
of  the  immortal  soul,  as  eternal  as  the  God  that 
engages  to  bestow  thent.  In  the  comprehensive 
promise  of  that  covenant  to  wliich  faith  makes 


Faith,  129 

you  a  party,  the  mysteries  of  eternity  lie  con- 
cealed. Life  and  deatii,  earth  and  heaven,  things 
present  and  to  come,  joys  hi^h,  immeasurable,  and 
immortal — what  shall  I  say?  All  are  yours  ;  andyc 
are  ChrisVs,  and  Christ's  is  God's, 


17 


ESSAY  IX, 


HUMILITY. 

<*  In  the  school  of  Christ,''  says  the  devout 
Archbishop  Leighton,  "  the  first  lesson  of  all  is 
*'  humility ;  yea,  it  is  written  above  the  door,  as 
"  the  rule  of  entry  or  admission.  Learn  of  Me, 
*«.FOR  I  AM  MEEK  AND  LOWLY  OF  heart!"  Humili- 
ty is  a  grace  that  is  nearly  allied  to  repentance. 
Repentance  respects  the  nature  and  aggravation 
of  sin ;  humility  respects  the  person  and  charac- 
ter of  the  sinner.  Humility  consists  in  a  just 
view  of  our  own  character^  and  in  the  disposition  to 
abase  ourselves  as  low  as  the  vilencss  of  our  charac- 
ter requires, 

A  just  view  of  our  own  character  is  a  view 
of  it  as  it  actually  is.  The  pride  of  the 
human  heart,    naturally    casts   a  veil  over  the 


HumUilij.  131 

character  of  man,  and  aims  to  conceal  liia 
worthlessness  as  a  creature,  and  his  deformity 
as  a  sinner.  The  liumility  of  the  Gospel  natural- 
ly tlnows  aside  tlie  veil,  and  discovers  that  native 
worthlessness  which  ought  to  sink  the  creature 
in  tlie  dust,  and  that  moral  deformity  which 
ought  to  cover  the  sinner  with  confusion. 
Genuine  humility  is  inseparably  connected  with 
a  sense  of  our  dependance,  of  our  unworthines?, 
and  of  our  ill-desert. 

Although  dependance,  absolute  and  universal, 
is  necessarily  attached  to  the  very  being  of  crea- 
tures ;  yet  a  sense  of  this  dependence  is  a  most 
unwelcome  visitant  to  the  unhumbled  heart.  The 
rjpirit  of  the  carnal  mind  is  an  independent  spirit. 
It  is  a  spirit  in  which  the  pride  of  man  glories. 
Tiiough  men  are  creatures  of  yesterday,  and 
know  nothing ;  though  they  are  upheld  by  the 
visitation  of  God's  arm,  and  supplied  by  the  be- 
neficence of  His  hand ;  they  liave  no  apprehen- 
don,  tliat  they  actually  live,  and  more,  and  have 
ihelr  being  in  Him,  An  abiding  sense  of  His 
universal  presence  is  what  they  cannot  bear  to 
cherish. 

But  a  sense  of  perfect  dependance  is  a  grateful 
^uest  to  the  broken  and  contrite  heart.     To  a 


132  Humility, 

humbled  sinner  it  is  sweet  to  feel  that  he  is  abso- 
lutely dependant  on  God  for  all  that  he  is,  and 
all  that  he  has.  He  is  sensible  that  he  is  nothino- ; 
that  he  is  a  wormy  and  no  man.  He  realizes  that 
God  is  every  where,  and  that  Avorms  and  seraphs 
are  alike  at  His  disposal.  He  feels  with  Paul, 
that  he  is  not  sufficient  of  himself  to  think  any 
thing  as  of  himself ;  but  his  sufficiency  is  of  God. 
Does  he  enjoy  signal  favours  ?  he  calls  to  mind, 
that  he  enjoys  nothing  that  he  has  not  received.  Life, 
health,  as  w^ell  as  the  blessings  of  both,  he  sees 
flowing  through  a  thousand  channels  from  the 
same  exuberant  source.  As  the  child  hangs  upon 
the  kindness  of  its  parent,  or  as  the  abject  poor 
depend  on  the  daily  bounty  of  their  fellow-men ; 
so  do  the  poor  in  spirit,  conscious  of  their  help- 
lessness, wait  only  upon  God,  for  their  expectation 
is  from  Him. 

With  a  sense  of  their  dependance,  the  humble 
unite  a  conviction  oj  their  unworthiness.  They  are 
unworthy ;  and  they  feel  that  they  are  so.  They 
are  sensible  that  they  are  sinners.  They  have  seen 
the  plague  of  their  own  hearts.  They  know,  at 
best,  tliey  are  unprofitable  servants ;  and  at  best, 
ought  to  be  for  ever  overwhelmed  witli  a  sense 
of  their  unworthiness.     Merit  thev  have  none. 


HumilUy.  13G 

Desert  of  good  is  not  in  all  tlieir  llioiiglils.  Wlw 
am  /,  exclaimed  the  King  of  Israel,  Who  am  /,  O 
Lord  Gody  and  ivhal  is  my  father'' s  house,  that  thou 
hast  brought  me  hitherto  ?  I  am  not  worthy,  said 
the  humble  Patriarch,  /  am  not  northy  of  the  least 
of  all  the  mercies,  and  of  all  the  truth  which  thou 
hast  showed  unto  thy  servant!  The  people  of  God 
need  not  be  told  that  they  have  forfeited  every 
favour.  Much  as  they  need  the  divine  compas- 
sion, they  are  sensible  that  they  do  not,  and  can- 
not deserve  it.  Often  as  they  seek  the  divine 
face  and  favour,  they  do  not  seek  them  as  tlie  re- 
ward of  personal  worthiness.  They  turn  theii 
thoughts  inward,  and  see  and  feel  that  they  arc 
less  than  the  least  of  all  saints.  They  are  men 
pensioners  upon  sovereign  mercy.  There  wa< 
no  distinguishing  excellence  in  them,  that  mad( 
them  the  objects  of  favour;  there  was  not  tin 
sihadow  of  difference  in  character,  which  operated 
as  a  reason  why  God  should  regard  them  with 
the  special  tokens  of  His  love,  rather  than  th(^ 
most  abandoned  wretch  that  ever  lived.  *'  Behold, 
lam  vile!  Grace  hath  made  me  to  differ,"'  When 
they  seek  the  presence  of  God,  they  do  it  with  the 
humble  spirit  of  the  Centurion,  Lord,  I  am  not 
WORTHY  that  Thou  shoiddest  come  under  my  roof 


134  HiimilUi/. 

When  they  cast  themselves  upon  the  care  of 
their  heavenly  Father,  it  is  with  the  spirit  of  the 
prodigal,  Father,  I  have  sinned  against  Heaven, 
and  in  thy  sight,  and  am  kg  moke  worthy  to  be 
called  thy  son  ! 

In  the  humble  heart,  a  sense  of  dependance 
and  unworthiness,  is  also  connected  with  a  sense 
of  ill-desert.  Humility  holds  up  to  vieAV  the 
bright  mirror  of  God's  holy  law.  From  this  faith- 
ful glass  the  character  of  man  is  reflected  in  all 
its  native  deformity.  Here  there  is  no  decej>- 
tion.  The  merit  and  demerit  of  character  are 
determinately  fixed  by  this  impartial  standard. 
Here  God  has  exhibited  His  right  and  our  oljjiga- 
tion,  His  righteousness  and  our  ill-desert.  "Weigh- 
ed in  this  unerring  balance,  the  character  of  man 
is  found  wanting.  It  is  the  character  of  a  trans- 
gressor. It  is  the  character  of  a  rebel  against 
the  King  of  Heaven ;  a  character  which  is  con- 
demned, and  cursed,  and  in  its  own  destestable 
nature  deserving  everlasting  wrath. 

Unfeigned  humility  prompts  a  man  to  view  bis 
character  as  base,  and  himself  as  ill-deserving,  as 
t)ie  law  of  God  views  tlieni.     The  humbled  heart 


Humility,  V'Vy 

knows  Ihat  the  law  is  holy,  and  the  commandmcnl 
holy,  just,  and  good.  He  not  only  feels  that  the 
7vagcs  of  sin  is  death  ;  but  approves  the  law  which 
threatens  him  with  death  for  every  transgression. 
He  not  only  sees  that  sin  and  guilt  are  insepara- 
bly connected  ;  but  approves  of  the  Lawgiver  for 
hating  and  punishing  sin  according  to  its  desert. 
He  prostrates  himself  in  the  dust,  and  exalts  God 
on  the  throne.  He  takes  his  proper  place  at  the 
footstool  of  God's  amiable  and  awful  sovereignty. 
He  knows  that  he  ought  to  lie  as  low  as  vindic- 
tive justice  can  reduce  him.  He  feels  that  it  is 
of  the  Lord's  mercies  that  he  is  not  consumed.  Such 
is  his  sense  of  ill-desert,  that  he  not  only  feels 
that  he  is  justly  condemned ;  but  magnifies  the 
justice  that  condemns  him,  while  he  adores  the 
grace  that  rescues  him  from  the  condemnation. 

Such  is  the  view  which  the  humble  man  takes 
of  his  own  character.  This  is  to  think  soberly  of 
himself,  and  as  he  ought  to  think.  This  is  to  have 
just  views  of  his  own  character,  and  voluntarily 
to  abase  himself  as  low  as  the  vileness  of  his  cha- 
racter requires  him  to  lie.  This  is  the  disposition 
with  which  he  renounces  his  own  righteousness, 
and  relies  on  the  righteousness  of  the  Lord  Jesus 


136  HitmiUty, 

Christ.  Once,  the  humble  man  thought  little  of 
his  own  vileness;  now,  a  sense  of  his  vileness 
covers  him  with  shame.  Once,  he  thought  him- 
self rich  and  increased  with  goodsy  and  in  need  of 
nothing  ;  now,  he  sees  and  feels  that  he  is  wretch- 
ed, and  miserable,  and  poor,  and  blind,  and  naked. 
Once,  he  was  too  proud  to  become  a  beggar; 
now,  he  begs  for  mercy  ;  begs  with  hope  and  with 
joy  in  the  name  of  Jesus. 

This  is  the  disposition  that  is  interwoven  with 
his  experience  and  his  conduct.  It  manifests  it- 
self both  toward  God,  and  toward  man.  Espe- 
cially does  it  manifest  itself  toward  God.  When 
thinking  of  God,  when  beholding  His  glorious 
perfections,  when  rejoicing  in  the  perfection 
of  His  government,  and  in  the  excellence  of 
His  designs,  the  humble  heart  adopts  the  lan- 
guage of  Job,  /  have  heard  of  Thee  by  the  hearing 
of  the  ear,  but  now  mine  eye  seeth  Thee  ;  wherefore, 
I  abhor  myself,  and  repent  in  dust  and  ashes.  When 
thinking  of  God,  he  feels  the  weight  of  obliga- 
tion to  love  and  serve  Him  with  all  the  heart. 
Hence  he  is  borne  down  under  a  sense  of  his  in- 
excusable deficiencies.  A  view  of  his  corruption 
keeps  him  near  to  the  earth.  He  is  ashamed 
that  he  is  no  more  hoi  v.    How  often  is  he  con 


HnmilUij.  137 

strained  to  exclaim,  *'  O ivrctched  man  that  I  am! 
"  Can  it  be  that  one  who  knows  no  more  of  the 
"  love  of  God,  who  is  no  more  conformed  to  His 
♦*  image,  is  in  truth  His  own  dear  child!'*  He  de- 
siies  to  divest  himself  of  all  his  pride  ;  to  empty 
himself;  to  feel  as  nothing,  and  be  as  nothing  and 
yanity. 

In  the  more  immediate  presence  of  God,  the 
humble  Christian  remembers  that  he  is  a  redeem- 
ed sinner.  When  approaching  the  mercy-seat, 
lie  takes  the  place  of  a  broken-hearted  beggar. 
He  goes  to  the  God  of  all  grace  like  a  man  who 
knows  that  he  deserves  to  sink  into  hell.  He  is 
ready  to  bow  low  before  Christ;  to  ivash  Hisfett 
nith  his  tears,  and  to  wipe  them  with  the  hair  of  his 
head.  Like  the  woman  of  Canaan,  he  begs  for 
the  crumbs  of  divine  mere}'.  He  does  not  desire 
to  plead  his  own  merit,  but  with  a  bosom  bleed- 
ing for  sin,  and  an  eye  cast  down  to  the  earth, 
makes  mention  of  the  name  of  Jesus*  Though  at 
times  he  is  ashamed  to  approacli  the  throne ; 
though  he  hardly  dare  approach;  yet  like  the 
j)ublican,  standing  afar  off,  he  does  not  so  mnch 
fis  lift  vp  his  eyes  to  heaven,  hut  smites  upon  his 


18 


138  Htimility, 

breast,  saying,  God,  be  merciful  to  me  a  sinntr. 
His  most  favoured  moments  are  those  in  which 
he  is  enabled  to  lie  low  before  a  Holy  God,  and 
in  which  he  has  increasing  desires  to  be  kept 
humble  to  the  end  of  his  days. 

This  humble  temper  of  mind  also  naturally 
Hows  forth  in  his  intercourse  with  his  fcIlow-men, 
It  is  true,  that  some  good  men  have  vastly  more 
native  haughtiness,  vastly  more  of  the  over-bear- 
ing spirit  of  tlie  carnal  man  to  struggle  with,  than 
others.  Notwithstanding  this,  real  Christians  are 
humble ;  and  their  humility  will  necessarily  ex- 
press itself  in  the  modesty  and  meekness  of  their 
habitual  deportment.  Let  nothing,  says  the  Apos- 
tle, be  done  through  strife  or  vain-glory,  but  in  low- 
lihess  of  mind  let  each  esteem  other  better  than  them- 
selves. The  spirit  of  Christianity  is  congenial 
with  its  precepts,  though  it  is  not  in  the  present 
life  perfectly  conformed  to  them.  There  is  such 
a  thing  as  in  honour  preferring  one  another,  though 
we  may  sometimes  be  led  to  imagine  that  there 
is  not  much  of  it  visible.  There  is  sucli  a  spirit, 
and  however  those  who  indulge  the  hope  of  their 
good  estate  may  be  disposed  to  shrink  from  the 
test,  such  is  the  spirit  of  all  Christians, 


HimilUi/,  139 

Charity,  saith  the  Apostle,  vauntcth  not  of  itself, 
is  not  puffed  up,  doth  not  behave  itself  unseemlj/. 
With  a  lmin])le  frame  of  inind,  a  man  will  set  a 
due  value  upon  his  own  attainments.  He  will 
not  be  apt  1o  think  hi;^hly  of  his  own  virtues,  nor 
consider  himself  injured  if  he  is  not  highly  es- 
teemed by  others.  It  is  difficult  for  an  unhum- 
bled,  self-righteous  man  not  to  betray  his  hypo- 
crisy by  being  proud  of  his  supposed  self- 
abasement.  He  has  much  to  say  of  his  frames 
and  experiences;  much  to  boast  of  the  abas- 
ing vieAVs  wiiich  he  has  had  of  himself,  and 
the  wonderful  discoveries  in  divine  things  with 
which  he  has  been  favoured.  But  the  truly  hum- 
bled soul  desires  more  to  he  humble,  than  to  ap- 
pear humble.  It  is  no  part  of  his  character  to 
make  great  pretences  to  humility.  There  are 
indeed  seasons  when  he  is  favoured  with  unusual 
manifestations  of  the  divine  glory,  and  abasing 
views  of  his  own  vileness.  And  he  somethnes 
speaks  of  them.  With  modesty  he  may  speak  of 
them.  He  is  not  freed  from  the  duty,  nor  deprived 
of  the  privilege  of  telling  what  the  Lord  has  done 
for  his  soul,  merely  because  the  world  may  brand 
him  with  the  name  of  Pharisee.  But  when  he 
does  it,  it  is  that  he  may  strengthen  the  weak,  re- 


140  Humility, 

fresh  the  weary,  cheer  the  desponding,  and  give 
honour  to  divine  grace.  He  does  it,  not  boast- 
ingly,  not  with  the  language,  God,  I  thank  Thee 
that  I  am  not  as  other  men  I  but  with  tlie  spirit 
that  esteems  others  better  than  himself.  He  knows 
tliat  he  has  nothing  to  be  proud  of;  and  that  if  he 
is  made  to  differ  from  others,  it  becomes  him  to 
adopt  the  language  of  the  Psalmist,  rather  than 
that  of  the  Pharisee,  Not  unto  mCy  O  Lord,  not 
unto  me,  but  unto  thy  name  give  glory,  J  or  thy  mercy 
and  thy  trutKs  sake ! 

Something  like  this  is  the  spirit  of  the  gospel, 
A  sense  of  dependence,  of  un worthiness,  and  of 
ill-desert,  manifesting  itself  both  toward  God  and 
toward  man,  is  the  spirit  of  humility.     When  the 
Christian,  as  the  elect  of  God,  puts  on  bowels  of 
mereies,  kindness,  humbleness  of  mind,  meekness, 
long-suffering,   then  he  exhibits  the  power  and 
sweetness  of  vital  religion.     Seated  in  the  lowest 
place,   and   clothed    with    humility,  he  exhibits 
some  degree  of  the  amiableness  of  his  Divine 
Master.     Well  may  we  call  humility  a  Heaven- 
born  grace.     She  is  indeed  the  daughter  of  the 
skies,  tlie  '*  meek-eyed  child  of  Jesus,"  and  dwells 
only  with  him,  who,  like  herself,   is  born  from 
above. 


Humility.  141 

Here  then  you  have  a  rule  of  trial.  The  spirit 
of  humility  is  conclusive  evidence  of  vital  godli- 
ness. It  enters  into  the  essence  of  religion.  Here 
the  new  nature  eminently  discovers  itself.  The 
humble  spirit  is  that  child-like,  Christ-like  temper, 
which  is  exclusively  the  effect  of  the  Almighty 
power  of  God  upon  the  heart. 

Can  the  reader  lay  his  hand  upon  his  heart, 
and  say,  that  he  is  conscious  of  this  heavenly 
temper  of  mind  ?  Can  he  in  the  sincerity  of  his 
soul,  say,  that  he  is  conscious  of  this  spirit  of 
voluntary  self-abasement  ?  Did  he  ever,  and  does 
he  still,  take  a  just  view  of  his  ow  n  character,  and 
does  he  possess  the  disposition  voluntarily  to 
abase  himself,  as  low  as  the  vileness  of  his  cha- 
racter requires  him  to  lie  ? 

Do  you  cherish  a  conviction  of  your  depend- 
ence? Or  do  you  live  without  God  in  the  world? 
Do  you  live  from  day  to  day,  and  from  year  to 
year,  realizing  the  relation  which  you  bear  to  the 
great  First  Cause  ?  Do  you  delight  to  feel  that 
God  sees  you,  and  upholds  you,  and  governs  you? 
Or  do  you  banish  a  sense  of  your  perfect  de- 
pendence upon  Him,  and  feel,  and  act,  as  though 


142  Humilili/. 

God  had  no  concern  with  you,  and  you  had  no 
concern  with  Him  ? 

Do  you  cherish  a  sense  of  your  great  unvvor- 
thiness  and  ill-desert  ?  Do  you  feel  yourself  to  be 
a  vile  and  hateful  sinner  'I  What  if  others  should 
esteem  you  according  to  the  vileness  of  your 
character;  would  you  not  view  yourself  injured ? 
If  God  should  esteem  you,  and  treat  you  accord- 
ing to  the  vileness  of  your  character ;  would  you 
not  think  it  hard  and  unjust?  Should  you  not 
murmur  and  complain  ? 

Is  the  humble  temper  of  the  Gospel  interwoven 
with  your  religious  experience  ?  A  savour  of  hu- 
mility is  diffused  throughout  all  the  Christian 
graces.  "  Christian  affections,"  says  the  immor- 
tal Edwards,  "  Christian  affections  are  like  Mary's 
"  precious  ointment,  that  she  poured  on  Christ's 
«  head,  that  filled  the  Avhole  house  with  a  sweet 
"  odour.  It  was  poured  out  of  a  broken  box;  till 
"the  box  was  broken,  tlie  ointment  could  not 
«  flow.  So  gracious  affections  flow  out  of  a  bro- 
<'ken  heart.  Gracious  affections  are  also  like 
«' those  of  Mary  Magdalene,  who  also  pours 
"  precious  ointment  on  Chri-l  out  of  a  broken 


Humiliii/,  143 

**  alabast4?r  box,  anoinling  therewith  the  feet  of 
*'  Jesus,  wlien  she  had  washed  them  with  her  tear?, 
"  and  wiped  tliein  with  the  hair  of  her  head.  All 
"  gracious  aflertions  that  are  a  sweet  odour  to 
"  Christ,  and  that  fill  the  soul  of  a  Cljristian  with 
*'  an  heavenly  sweetness  and  fragrancy,  are  bro- 
"  ken-hearted  affections.  A  truly  Christian  love, 
"  either  to  God  or  men,  is  a  humble,  broken-heaii- 
"  ed  love.  The  desires  of  the  saints,  however 
"  earnest,  are  humble  desires  Their  hope  is  an 
**  humble  hope,  and  their  /oy,  even  when  it  is  un- 
**  speakahle  and  full  of  glory,  is  a  humble,  broken- 
''  hearted  joy,  and  leaves  the  Christian  more  poor 
"  in  spirit,  and  more  like  a  little  child,  and  more 
"  disposed  to  an  universal  lowliness  of  behaviour*." 

Is  the  humble  spirit  of  the  Gospel  also  inter- 
woven with  your  habitual  deportment  ?  Are  you 
habitually  disposed  to  esteem  others  better  than 
yourself  ?  or  to  esteem  yourself  better  than 
others?  Do  you  rejoice  to  see  others  of  equal 
merit  with  yourself,  as  much  beloved  and  honour- 
ed as  you  are  /  And  if  their  merit  exceeds  your 
own,  are  you  willing  to  see  them  more  beloved 
and  honoured  than  you  are  ?  Or  are  you  for  ever 

*  Edwards  on  tlic  Affeciions. 


144  HumiUtif. 

restless  and  dissatisfied,  because  you  are  not  more 
beloved  and  honoured  than  every  body  else  ?  Do 
you  love  the  praise  of'  men  more  than  the  praise  of 
GodI  Ho7V  can  ye  believe,  saith  the  meek  and  lowly 
Jesus,  How  CAN  ye  believe^  who  receive  honour  one 
of  another y  and  seek  not  the  honour  that  comethfrom 
God  only  7 

In  the  character  of  a  Christian,  humility  is  the 
one  thing  needful.  Where  this  is  wanting,  all  is 
wanting.  A  proud,  haughty  spirit  is  inconsistent 
with  the  spirit  of  the  gospel.  It  is  the  ge- 
nius of  that  gospel,  it  is  one  grand  design  of  all 
the  dispensations  of  grace  toward  fallen  man,  to 
exalt  him  to  glory,  by  first  humbling  him  in  the 
dust.  He  that  exaUeth  himself  shall  be  abased,  and 
he  that  humhleth  himself  shall  be  exalted. 

Does  the  reader  indulge  the  hope  of  having 
made  his  peace  with  God  ?  Let  him  remember, 
that  God  is  at  peace  with  none,  except  the  hum- 
ble and  contrite.  He  lifteth  up  the  meek,  but  cast- 
fth  the  wicked  down  to  the  ground.  iVo  matter 
what  are  your  professions ;  no  matter  how  high 
your  supposed  attainments ;  if  you  have  never  felt 
the  contrition  of  a  broken  heart,  you  have  never 
tasted  that  the  Lord  is  gracious.     Still,  you  are 


Humilily,  Hj 

not  to  reject  the  hope  of  your  good  estate,  be- 
cause  you  find  much  of  the  spirit  of  pride  within 
you.     Alas,  how  much  of  this  detestable  spirit 
have  the  best  of  Cod's  people  !    With  tbis  enemy 
will  be  our  longest  and  severest  conllict.     It  pos- 
sesses so  much  of  the  cuiming  of  the  Serpent,  that 
it  is  perhaps  less  easily  de,tected  than  any  other 
form  of  depravity.     When  you  have  mortified  it 
in  one  shape,  you  will  find  that  it  rises  in  another; 
and  when  you  fondly  hope  it  is  dead,  you  will 
find  that  it  has  been  secretly  gathering  strength, 
to  commence  the  attack  with  new  vigour,  fresh 
courage,  and  perhaps  greater  success.    Pride  will 
live,  until  the  Old  Man  is  dead.     It  is  the  "  ulce- 
"  rated  part  of  the  body  of  sin  and  death."     It 
is  the  main  spring  to  all  the  obstructions  which 
impede  our  progress  toward  Heaven.     It  is  the 
•secret  avenue  through  which  the  Tempter  too 
often  enters  and  leads  the  best  of  men  astray.    It 
is  the  "  great  inlet  of  the  smoke  from  the  bottom- 
"  less  pit,"  which  darkens  the  mind,  casts  a  gloom 
around  their   fairest   prospects,  and    sometimes 
leaves  them  awhile  in  the  gloom  of  despondency. 
With  this  enemy  will  be  your  longest  and  sever- 
est conflict.    Put  on,  therefore,  the  whole  armoui* 
of  God,  and   watch  unto  prayer.     The  claihinff.« 

19 


146  Humility, 

of  pride  and  humility  should  often  drive  the 
Christian  to  the  throne  of  grace.  Who  can  mi- 
dersiand  his  errors  ?  Cleanse  Thou  mc  from  secret 
faults!  You  may  have  much  pride;  but  have 
you  any  humility  ?  Be  not  deceived.  Seest  thou 
a  man  wise  in  his  own  conceit  1  There  is  more 
hope  of  a  fool  than  of  him.  Blessed  are  the  poor 
in  spirit,  for  their^s  is  the  kingdom  of  Heriven. 


ESSAY  X. 


SEtF-DENIAL. 


From  the  formation  of  the  first  Angel  of  light 
down  to  the  period  when  the  heavens  shall  pass 
away  as  a  scroll,  the  Creator  of  the  ends  of 
the  earth  had  His  eye  steadfastly  fixed  on  the 
same  grand  object.  As  all  things  are  ofUim,  so 
all  will  be  to  Him.  He  who  made  all  things  for 
Himself,  cannot  fail  to  pursue  the  end  for  which  He 
made  them,  and  to  obtain  it  at  last.  When  the  pro- 
ceedings of  the  Last  Day  shall  have  been  closed ; 
whenthe  assembled  worlds  shall  have  entered  upon 
the  unvarying  retributions  of  eternity;  when  the 
heavens  and  the  earth  shall  have  passed  away,  and  a 
new  heaven  and  a  new  earth,  the  Holy  City,  the 


148  iSelf'deniaL 

New  Jerusalem,  shall  have  come  down  from  God 
out  of  heaven:  He  thai  sitfeth  upon  the  throne 
shall  say,  tt  is  done  ;  /  am  Alpha  and  Omega, 
the  beginning  and  the  end!  In  the  winding  up  the 
the  scene,  it  will  appear  that  God  Himself  is  the 
jfirst  and  the  last ;  not  merely  the  efficient,  but 
the  final  cause  of  all  things.  The  vast  plan^ 
which  has  for  its  object  nothing  less  than  the 
brightest  manifestation  of  the  divine  glory,  has 
an  unalienable  right  to  the  most  unreserved  de- 
votedness  of  every  intelligent  being.  To  the 
advancement  of  this  plan,  God  therefore  requires 
every  intelligent  being  to  be  voluntarily  sub- 
servient. All  the  strength  and  ardour  of  affec- 
tion which  we  are  capable  of  exercising,  must 
be  concentrated  here.  Every  faculty,  every 
thought,  every  volition,  every  design,  must  be  de- 
voted to  this  great  cause.  The  injunction  is  expli- 
cit: Whether  therefore  ye  eat,  or  drink,  or  whatsoever 
ye  do,do  all  to  the  glory  of  God,  Now  the  heart  of  de- 
praved man  is  obstinately  averse  to  such  a  course 
of  feelings  and  conduct.  Instead  of  being  su- 
premely attached  to  Gocff  and  the  good  of  His 
kingdom,  men  are  by  nature  lovers  of  their  own 
selves.  Hence  there  is  a  controversy  between 
man  and  his  Maker.    God  rerxuhes  men  to  re^ 


Self'denud.  '  149 

gard  His  ^lory  as  the  great  object  of  their  af- 
fections, and  the  ultimate  end  of  their  conduct ; 
but  they  disregard  His  requisitions,  and  in  all 
(Jieir  feelings  and  conduct  have  respect  ulti- 
mately to  themselves.  This  controversy  draws 
the  line  of  distinction  between  friends  and  foes. 
As  the  spirit  of  self-advancement  is  the  root  of 
all  sin ;  so  the  spirit  of  self-denial  is  the  root  of 
all  holiness. 

Self-denial  consists  in  the  voluntary  renunciatiofi 
of  every  thing  which  is  inconsistent  with  the  glory  of 
Gody  and  the  highest  good  of  our  Jellorv  men* 
It  does  not  imply  the  voluntary  renunciation  of 
^ood,  or  the  voluntary  toleration  of  evil,  as  being 
desirable  in  themselves  considered ;  though  it  does 
imply  both  as  being  desirable  all  things  consider- 
cd.  There  is  no  absurdity  in  the  proposition,  that 
a  thing  may  be  very  unpleasant  in  its  own  nature, 
but,  taking  all  things  into  view,  may  be  very  de- 
sirable. It  is  perfectly  consistent  for  men  to  de- 
sire to  enjoy  themselves,  and  yet  desire  to  deny 
themselves  \  to  hate  niisery,  and  yet  be  willing 
to  suffer  it.  Neither  does  it  imply  tlie  renuncia- 
tion of  all  regai  d  to  one's  self.  The  desue  of  hap- 
piness, and  the  aversion  to  misery,  are  insepara* 


150  Sel/'deniat. 

ble  from  human  nature.  The  natural  principle 
of  self-love  does  not  constitute  the  sin  of  selfish- 
ness, A  man  may  have  a  due  regard  to  his  own 
happiness,  without  being  supremely  selfish. 
There  is  no  moral  turpitude  in  being  influenced 
by  the  anticipation  of  good,  or  the  apprehension 
of  evil,  provided  I  am  not  influenced  by  these  con- 
siderations supremely.  There  is  no  sin  in  re- 
garding my  own  interest,  provided  I  do  not  put 
a  higher  estimate  upon  it  than  it  will  bear.  The 
evil  lies  in  viewing  it  of  greater  moment  than  it 
is ;  in  making  every  thing  subservient  to  myself, 
and  myself  subservient  to  nothing. 

Self-denial  is  diametrically  opposite  to  supreme 
selfishness.  "  Selfishness,"  says  Dr.  Owen,  "  is  the 
"  making  a  man's  self  his  own  centre,  the  begin- 
'«  ning  and  end  of  all  that  he  doth."  It  is  diffi- 
cult, with  the  bible  in  our  hands,  or  upon  the 
principles  of  sound  philosophy,  not  to  acknow- 
ledge the  distinction  between  affections  that 
are  supremely  selfish,  and  truly  disinterested, 
to  be  both  plain  and  important.  There  is  no 
need  of  the  aid  of  metaphysical  discussion  to 
establish  the  proposition,  that  no  man  ought 
to  regard  his  own  happiness  more  than  every 
thing  else,  and  that  the  man  who  does,  possesses 


Self -denial  151 

none  of  the  spirit  of  the  Gospel.  The  affec- 
lioiis  of  men  must  be  placed  on  some  one  ob- 
ject that  is  paramount  to  every  other.  Two 
objects  of  supreme  delight  there  cannot  be. 
Two  paramount  principles  of  action  there  can- 
not be.  There  is  no  intermediate  object  be- 
tween God  and  self,  that  can  draw  forth  the  high- 
est and  strongest  affections  of  the  soul.  As  there 
is  "  no  such  thing  as  a  creature's  going  out  of 
"  himself,  without  rising  as  high  as  the  glory  of 
**  God ;"  so  there  is  no  such  thing  as  a  creature's 
going  out  of  God,  without  descending  as  low  as 
himself.  Other  objects  may  be  loved;  but  if 
they  are  not  loved  merely  as  the  means  of 
self-gratification,  they  are  not  loved  supreme- 
ly. Affections  that  do  not  terminate  on  God, 
terminate  on  self.  Men  who  do  not  seek  the 
things  that  are  Jesus  C7irisfs,  seek  their  own.  Inor- 
dinate self-love  is  the  ruling  passion  of  their 
hearts,  and  the  governing  principle  of  their 
lives.  They  love  themselves,  not  as  they  ought 
to  love  themselves,  but  supremely.  They  set 
up  their  own  private  good  as  the  highest  object 
of  desire  and  pursuit.  Their  affections  operate 
in  a  very  narrow  circle.  They  have  no  ultimate 
regard  but  to  themselves.  They  have  but  one 
interest,  and  that  is  their  own.     A  supreme  re- 


152  Self'deniah 

gard  to  their  own  happiness  is  the  main  spring  of 
all  that  they  do  for  God,  of  all  that  they  do  for 
themselves,  and  all  that  they  do  for  their  fellow 
men. 

It    is  needless  to   say,    that  with  this  spirit, 
Christian  self-denial  has  no  conununion.    The  na- 
ture of  this  heavenly  grace  is  expansive.     It  is  the 
result  of  a  supreme  attachment  to  a  higher  interest 
than  our  own.     It  lights  on  self;  but  does  not  ter- 
minate on  self     It  stops  at  nothing  short  of  the 
highest  good ;  and  in  pursuing  that,  terminates 
on  an  object  large  enough  to  gratify  the  strong- 
est desires  of  the  most  benevolent  mind.      He 
who  is  not  a  stranger  to   the  spirit  of  self-de- 
nial, has  learned  to  make  his  own  interest  bend 
to  the  interest  of  God's  kingdom ;  and  that  from 
supreme  regard  to  the  interest  of  God's  kingdom, 
and  not  from  supreme  regard  to  himself.     The 
glory  of  God  is  the   great  end  of  his  conduct. 
It  is  his  great  concern  that  God  should  be  glorifi- 
ed ;  that  His  laws  should  be  obeyed ;  His  gos- 
pel loved,  and  the  highest   interest  of  His  infi- 
nitely extended  Kingdom  prevail  and  triumph. 
Once  he  denied  Christ  for  himself;  now  he  denies 
himself  for  Christ.    Once  he  lived  to  himself;  now 
he  lives  to  God,     No  duty  is  so  hard,  that  he  h 


Self'denial  153 

not  Willing  and  resolved  to  perform ;  no  sin  so 
sweet,  that  he  is  not  willing  and  resolved  to  for- 
sake. He  takes  up  the  cross  at  the  hazard  ot 
every  thing.  Nothing  is  too  dear  to  give  to  Christ ; 
nothing  too  great  to  be  cheerfully  sacrificed  for  the 
promotion  of  His  glory.  Such  is  the  disposition 
of  good  men,  that  they  place  their  happiness  in  the 
glory  of  God,  and  the  prosperity  of  His  kingdom. 
They  delight  in  this,  in  itself  considered.  They 
love  and  pursue  this,  for  what  it  is  in  itself  consi- 
dered, and  not  merely  for  the  happiness  which  will 
result  to  them  from  pursuing  it.  And  the  spirit  of 
disinterestedness  will  irresistibly  impel  them  to  do 
so*.     The  glory  of  God  the  Christian  must  seek. 

*  If  ihc  opposiiion  of  the  present  day  to  the  use  of  the 
word  disinterestedness  did  not  strike  deeper  than  at  the  natnc, 
we  should  be  chargeable  with  great  incivility  in  not  abandon- 
ing the  use  of  it.  But  we  cannot  abandon  the  truth — no, 
never  !  Once  let  the  Christlike  spirit  of  disinterestedness  b& 
reduced  to  the  level  ofmere  selfishness,  and  the  maxims  of  God- 
win, Bolingbroke,  and  Hume,  will  harmonize  with  the  maxims 
of  Edwards,  Paul,  and  Jesus  Christ.  It  well  became  an  infidel 
to  say,  "  Self-love  is  the  only  spring  from  which  all  moral  du- 
"  ties  and  afifections  flow.'*  It  well  became  the  Apostle  to  say, 
<'  Charity  seeketh  not  her  own."  Here  their  systems  differ. 
Here  tiieir  characters  differ.  This  is  the  point  of  difference 
between  the  precious  and  the  vile.      Systems  and  characters 

20 


154  Self-deniaL 

Seeking  this,  he  cannot  be  miserable ;  not  seeking 
this,  he  cannot  be  happy.  He  knows  he  is  but  a 
point  in  the  universe  ot  God,  "an  atom  in  the  sum 
of  being,"  a  single  member  of  Christ's  mystical 
body ;  and  is  willing  that  God  should  lift  him  up, 
or  cast  him  down  at  His  pleasure.  His  own  ad- 
vancement is  as  a  feather,  a  nothing,  when  put  in 

that  diverge  here,  and  that  continue  to  diverge,  will  find  the 
impassable  gulph  between  them  at  last. 

It  is  unhappy  that  plain  Christians  should  have  imbibed  the 
notion,  that  the  doctrine  of  disinterestedness  is  an  innovation. 
It  is  not  true.  It  is  a  doctrine  of  the  Reformation  ;  a  doc- 
trine well  understotui,  and  clearly  taught  by  the  divines  of 
the  fifteenth  and  sixteenth  centuries.  The  leading  principles 
of  that  doctrine  as  exhibited  in  this  essay^  do  not  differ  froraf 
the  views  of  Calvin^  Van  Mastric/it,  and  Witsius. 

"  Non  propterea,"  says  the  great  JFitsius^  "  Non  prop- 
'*'  terea,  sanctitate  operum  dat  vcre  fidelis,  ut  gloriam 
^^  famamque  apud  homines  aucopetur.  Non  mercenario 
«  sui  amore  ad  propria  vel  hujus^  vel  futura  vitae  commoda 
«  solum  collimat.  Sublimior  longe  sanctiorque  piorum  est 
<«  intentio  :  quae  in  Deum,  et  in  seipsos,  ct  in  proximum  fe- 
"  runtur.  Ante  omnia  Dei  gloriam  quserunt.  Hanc  amant, 
«  hujus  amplificationem  expetunt,  omnique  suo  nisu  pro- 
"  movent :  Dicant  jugiter^  magnijicetur  Jeho-ca^  amantes  sa.- 
^''  lutis  tucc.  Hue  omnibus  suis  exercitiis  tcndunt,  inoffenso 
"  cursu  pergentes,  at  diem  Christi ;  reJiUtifructibusjustiti<Cf 
"  qui  su?it  /icr  Jesum  Christum^  ad  gloriam  ct  laudem  Uei. 
«  Quorum  operum  scaturigo  et  principium  est  amor  Dei, 
"  eorum  finis  non  potest  non  esse  ejusdcm  Uci  gloria.    Qui 


Self-denial,  \  /j5 

the  balance  asjainst  the  honour  of  Christ  and  the 
good  of  His  kingdom. 

Such  is  the  spirit  of  self-denial.  It  is  the  result 
of  a  calm,  deliberate,  invincible  attachment  to 
the  highest  good,  flowing  forth  in  the  voluntary- 
renunciation  of  every  thing  that  is  inconsistent 


"  cnim  Deum  impense  amat,  id  quoque  supra  omnia  amat, 
"  quod  Deo  est  aniadssimum.  Deus  autem  ita  suam  diligit 
^<  glorium,  ut  ejus  gratia  facial  quodcunque  fucit ;  ideo  om- 
"  nia  sunt  ex  ipso,  ut  sint  rursus  ad  ipsum,  et  ipsi  gloria 
"  sit  in  secula.  Hac  quoque  in  parte  Deo  similes  sancti  sunt, 
"  quod  in  omnibus  actionibus  suis  Dei  gloriam  prae  oculis 
"  habcant. 

"  Post  haJic  Divini  nominis  gloriam,  licet  quoque  viro  sancto 
«  sui  ipsius  rationem  in  virtutum  suarum  exercitio  habere  : 
«  atque  id  intendere,  ut  suae  sibi  a  Deo  electionis  ajtcrnc  sit 
'.'  conscius- — ut  inoffensae  conscientise  testimonio,  eaque  quae 
«  illud  consequitur,  tranquilitate  exultet,  Sec.  Haec  tamcn 
«  omnia  ita  expetere  sanctitas  Christiana  docct,  non  ut  nis 
<'  tanquam  uctimo  sine  subsistamus ;  sed  ut  ea  quoque  ad 
"  Uei gloriam  referamus,*'     That  is, 

The  true  believer  docs  not  strive  to  obtain  holiness  for  the 
sake  of  human  applause.  He  does  not,  by  a  mercenary  self- 
love^  aim  merely  at  his  own  advantage,  cither  in  this  life  or 
the  life  to  come.  The  object  of  good  men  is  far  more  pure 
and  elevated  ;  whereby  they  are  carried  out  both  toward 
God,  themselves,  and  their  neighbour.  Above  all  things, 
they  seek  the  glory  of  God.  This  is  the  grand  object  of  their 
affections.     This,  they  ardently  desire  and  indefatigakly  pur- 


156  Self-denial 

with  the  glory  of  God,  and  the  good  of  our  fellow 


men. 


That  this  is  the  scriptural  idea  of  self-denial,  it 
ivould  be  easy  to  illustrate  by  a  multitude  of  ex- 
amples. This  is  the  elevated  spirit  that  prompt- 
ed the  father  of  the  faithful  to  offer  up  the  son 


sue.  Let  such  as  love  thy  salvation,^  say  continually,  the  Lord 
be  magnified  1  Hither,  in  all  their  exercises  they  tend,  pro- 
ceeding in  an  easy  course,  until  the  day  of  Christ ;  being' 
filled  with  the  fruits  of  righteousness,  which  are  by  Jesus 
Christ  unto  the  glory  and  praise  of  God.  As  the  source  and 
principle  of  their  works  is  the  love  of  Gud,  so  the  end  of 
them  is  His  glory.  For  he  who  loves  God  fervently,  loves  above 
all  things  what  is  most  beloved  by  God.  Bui  G.'d  so  loves 
His  own  gloryy  that  whatever  He  does,  He  does  with  a  view 
to  promote  it;  so  that  all  things  are  of  Him,  that  they  may- 
be again  to  Him,  and  to  Him  be  the  glory  for  ever.  In  this 
xesptct  the  saints  are  like  God,  because  in  all  their  actions, 
they  have  a  sufireme  regard  to  His  glory. 

In  subordination  to  the  glory  of  the  Divine  Name,  the 
child  of  God  rnay  also  in  the  exercise  of  the  christian  gracesy 
liave  respect  to  himself  and  endeavour  to  gain  the  assurance 
of  his  own  eternal  election — to  rejoice  in  the  testimony  of  a 
good  conscience,  and  in  that  peace  of  mind  which  flows  there- 
from, Etc.  But  evangelical  holiness  teaches  so  to  desire 
these  things  as  not  to  rest  in  them  as  our  ultimate  end,  but 
to  direct  even  them  to  the  glory  of  God. 

Vid.  Hermanni  Witsii,  dc  (^conomica  Jtxderum,  Lib.  IIJ. 
cap,  xii.  p.  478 — 81, 


Self -denial  157 

ol' promise;  that  core  the  three  worthies  of  Baby- 
Ion  to  the  burning  fiery  furnace,  and  tliat  led  the 
Apostles  and  martyrs  to  glory  in  tribulation.  It 
has  borne  the  test  of  ridicule  and  reproach ;  stood 
undaunted  before  the  scourge  and  the  prison ;  tri- 
umphed amidst  the  light  of  the  faggot,  and  smiled 
at  the  point  of  the  sword.  This  is  the  spirit  which 
shone  with  such  signal  lustre  in  the  sufferings  and 
death  of  our  Blessed  Lord.  It  was  eminently  the 
characteristic  of  this  Divine  Personage,  that  in  all 
He  did  and  suffered,  He  pleased  not  Himself,  He 
sought  not  His  own  glory,  but  the  glory  of  the 
Father  who  sent  Him.  Though  He  was  rich,  yet 
for  OUR  SAKES  He  became  poor,  that  ive  through 
His  poverty  might  become  rich.  He  often  antici- 
pated the  day  of  His  death,  and  in  itself  consider- 
ed, earnestly  desired  to  be  delivered  from  that 
fatal  hour.  He  knew  the  malice  of  His  enemies, 
and  expected  to  feel  the  weight  of  it  in  His  last 
sufferings.  He  foresaw  all  the  circumstances 
that  would  add  poignancy  to  his  anguish,  and 
foresaw  them  with  distress  and  agony.  But  does 
He  shrink  from  the  dreadful  undertaking  ?  You 
see  Him  steadfastly  .netting  His  face  to  go  to  Je- 
rusalem ;  you  hear  Him  telling  His  disciples  that 
He  must  go;  He  mmt  suffer;  he  must  be  killed;  but 
do  you  hearHim  complain?  GofoCietbsemane,  and 


1 58  Self-denial, 

there  behold  the  Son  of  God  under  the  most  clear 
and  awful  view  of  His  approaching  crucifixion, 
and  learn  what  it  is  to  deny  yourself  for  the  sake 
of  advancing  the  Father's  glory.  Listen  to  the 
language  of  a  heart  already  broken  with  grief: 
*'  /  am  poured  out  like  water,  all  my  bones  are 
out  of  joint  J  my  heart  is  like  ivax ;  it  is  melted 
in  the  midst  of  my  bowels.  This  body  sweats 
as  it  were  great  drops  of  blood.  The  hidings 
of  my  Father's  face  are  enough  to  bury  me  in 
eternal  darkness.  The  guilt  of  this  falling  world 
will  sink  my  feeble  frame  to  the  grave.  O  7ny 
Father,  if  it  be  possible,  let  this  cup  jmss  from 
me  I  But  no7V  is  my  soul  troubled.  The  hour  is 
tome,  and  ivhat  shall  I  say  ?  Father,  save  me 
from  this  hour!  But  for  this  cause  came  I  to 
this  hour.  Father,  GLORIFY  THY  NAME  !" 
This  w^as  carrying  self-denial  to  its  highest  pitch. 
So  pure  was  the  disinterestedness  of  the  Saviour, 
that  the  sweetest  feelings  of  His  heart  would  have 
remained  for  ever  ungratified,  without  the  privi- 
lege of  expiring  on  the  cross. 

This  too  is  the  spirit  which  is  no  less  strongly  en- 
forced by  precept  than  example.  How  often  are 
believers  exhorted,  !\'0t  to  seek  their  own  ;  not 
to  live  unto  TUiiMSELvi:?: ;  and  whether   they  live. 


Self'dcniah  159 

to  live  UNTO  THE  LoRD ;  or  whether  they  die,  to  dit 
UNTO  THE  Lord?  That  eharity  whkli  the  apos- 
tle represents  as  the  distinguishing  charaderis- 
iic  of  believers,  is  self-denying ;  it  seeketh  not 
her  ojvn.  If  any  man,  saith  the  divine  Saviour, 
Tvill  come  after  me,  let  him  deny  himself,  and 
lake  up  the  cross  and  follow  me.  Whosoever  will 
save  his  life  shall  lose  it,  and  whosoever  shall  lose 
his  life  for  my  sake,  shall  find  it. 


One  Avould  think  it  difficult,  after  such  an  ex:- 
plication,  to  be  long  in  doubt  as  to  the  nature  of 
one  of  the  most  decisive  evidences  of  real  reli- 
gion. We  can  hardly  turn  to  a  page  in  the  Bible, 
without  being  convinced,  that  the  grand  distinc- 
tion between  true  religion  and  false,  is  that  the 
one  is  disinterested,  the  other  is  supremely  self- 
ish. For  whether  we  he  beside  ourselves,  says  the 
apostle  to  the  Corinthians,  it  is  to  God  ;  or  whe- 
ther we  he  sober,  it  isjor  your  cause.  For  the 
love  of  Christ  constraineth  us,  because  we  thusjudgCy 
that  if  one  died  for  all,  then  were  all  dead;  and 
that  He  died  for  all,  that  they  which  live  should 
not  henceforth  live  unto  themselves,  but  unto 
Him  which  died  for  them  and  rose  again. 
Those  who  ore  in  the  flesh,  unbelievers,  live  unto 


160  Self-dtnial 

themselves ;  those  who  are  in  the  spirit,  believer?, 
live  unto  Clirist.  There  are  but  two  moral  cha- 
racters that  are  essentially  diflferent,  and  this  is 
the  radical  difference  between  them. 

Here  then  you  have  another  criterion  of  Chris- 
tian character.  It  is  not  supposed  that  in  the  pre- 
sent state,  we  shall  find  self-denial  unalloyed  with 
selfishness.  There  is  not  a  just  man  upon  earth  that 
doeth  good  and  sinneth  not.  Still,  in  the  affections 
and  conduct  of  every  child  of  God,  the  spirit  of  self- 
denial  is  the  prominent  feature.  He  who  possesses 
most  of  this  spirit,  possesses  most  of  the  spirit  of 
his  Divine  Master.  In  the  same  propoiiion  in 
which  the  glory  of  God  and  the  welfare  of  His 
kino^dom  take  the  place  of  personal  advancement, 
does  vital  religion  predominate  in  the  soul. 

I  wish  I  could  press  this  point  upon  the  con- 
science of  the  reader  as  closely  as  its  importance 
demands.  The  end  of  the  Christian  in  the  exer- 
cise of  grace,  is  the  glori/  of  God,  and  not  merely 
his  own  present  or  future  happiness.  The  ob- 
ject at  which  he  aims  rises  far  above  any  thing 
that  is  confined  within  the  limited  circle  of  which 
his  little  self  is  the  centre.      Let  the  reader  calf 


mf 'denial  161 

in  tiis  wandering  thoughts,  and  inquire,  Have  I 
ever  been  taught  to  iix  my  heart  on  any  thing 
infinitely  more  important  than  myself  1  Do  not 
all  my  religious  affections  spring  fronri  some  self^ 
ish  motive  ?  Is  the  desire  of  self-advancement,  or 
the  desire  to  advance  the  glory  of  God,  the  para- 
mount principle  of  my   feelings   and   conduct? 

The  Monastery  and  the  Cloister,  are  not  th« 
only  evidences  that  there  is  much  of  the  show 
of  self-denial  where  there  is  none  of  its  spirit. 
We  must  look  diligently  into  the  nature  of  our 
religion,  if  we  would  not  be  deceived.  Men  may 
deny  themselves  in  a  thousand  instances,  from  no 
other  motive  than  that  they  expect  to  be  the 
gainers  by  it.  And  no  marvel ;  for  Satan  him- 
self is  transformed  into  an  angel  of  light.  You 
cannot  know  whether  your  self-denial  is  genuine, 
or  whether  it  is  spurious,  without  knowing  whe- 
ther it  is  founded  upon  a  supreme  attachment  to 
the  glory  of  God.  To  deny  yourself  from  a 
supreme  regard  to  a  higher  interest  than  your 
own,  is  to  possess  the  spirit  of  the  gospel.  Is  this 
then  the  principle  which  regulates  your  conduct 
both  toward  God  and  toward  man  ?  Which  do  you 
pursue  most,  your  interest  or  your  duty  ?  Wtiicb 
do  you  think  of  most,  your  inleresi  or  your  du- 

2J 


162  Self-denial 

iy  ?  Can  you  sell  all  for  the  pearl  of  great  price  ? 
Can  you  renounce  your  ease,  your  profit,  your 
honour,  when  they  come  in  competition  with  your 
duty  ?  Can  you  renounce  every  thing  which  is 
inconsistent  w  ith  the  glory  of  God,  and  the  high- 
est good  of  your  fellow  men  ?  Are  these  the  na- 
tural  breathings  of  your  heart— T%  kingdom 
come !  Thy  will  be  done  I  Is  the  highest  interest 
of  this  kingdom  identified  with  the  object  of  your 
highest  wish,  and  your  most  vigorous  exertion  ? 
Is  the  cause  of  Christ  your  concern  ?  the  disho- 
nour of  Christ,  your  affliction,  the  cross  of  Christ 
your  glory?  If  so,  you  are  not  strangers  to 
the  spirit  of  self-denial.  You  are  not  without 
conclusive  evidence,  that  you  are  born  from 
above.  The  more  you  forget  yourselves  in  a 
supreme  regard  for  God's  glory,  the  more  will 
vou  advance  your  own  interest,  both  in  this  world 
and  that  which  is  to  come.  But  the  more  you 
seek  a  selfish,  private,  separate  interest,  in  oppo- 
sition to  the  glory  of  God,  the  more  are  you 
seekin^r  an  hiterest  which  God  has  determined  to 
destroy. 


ESSAY  XI. 


SPIRIT   OF    PRAYER. 

Saul  of  Tarsus  was  once  a  hardened  obstinate 
sinner.  He  styles  himself  the  chief  of  sinners,  a 
blasphemer,  a  persecutor,  and  injurious.  But  he 
was  a  chosen  vessel.  It  pleased  God,  who  separat- 
ed him  from  his  mother's  womb,  suddenly  to  ar- 
rest him  in  his  career ;  and  near  the  spot  where  he 
had  anticipated  the  success  of  a  commission  arm- 
ed with  the  most  unrelenting  virulence  against 
the  trembling  Christians,  to  humble  him  to  the 
dust.  He  had  in  all  its  strength  and  prominence, 
borne  the  image  of  the  earthly ;  but  now  he  bears 
the  inia2;e  of  the  heavenly.  Behold,  saith  the 
testimony  of  the  faithful  and  true  witness,  jBe- 
hold,  lie  prayeth  !  He  is  not  now  the  persecuting 
Saul;  but  the  heaven-born,  praying  Paul.     The- 


J  64  Spirit  of  Prayer. 

proud  Pharisee  has  become  the  humble  suppli- 
ant ;  the  stubborn  rebel  the  meek  child  of  JesuSo 
"  No  sooner  is  the  soul  born  than  it  breathes ; 
''  no  sooner  is^  Paul  *  converted,  than  Behold,  he 
'*  prays  /" 

When  we  say  that  the  spirit  of  prayer  is  con- 
clusive evidence  of  Christian  Character,  we  feel 
Under  obligation  to  point  out  wherein  that  spirit 
consists.  We  are  not  to  forget  that  there  is  such 
a  thing  as  drawing  nigh  unto  God  with  the  mouthy 
and  honouring  Him  wilh  the  lips,  while  the  heart  is 
Jar  from  Him.  The  hearts  of  men  may  be  as 
stupid  and  unfeeling,  as  proud  and  as  self-right- 
eous ;  they  may  be  in  the  exercise  of  as  sensible 
opposition  to  the  character  of  the  Most  High,  to 
the  law  and  the  gospel,  while  offering  up  the 
most  solemn  expressions  of  homage,  as  they  are 
when  God  is  not  in  all  their  thoughts.  But  it  is 
not  so  wilh  the  righteous.  His  prayer  goeth  not 
Jorlh  out  of  feigned  lips.  With  the  spiritual  wor- 
shipper, the  heart  feels  what  the  lips  express. 

The  spirit  of  prayer  is  humble.  It  flows  from 
a  broken  and  contrite  heart.  The  publican  could 
not  so  much  as  lift  up  his  eyes  to  heaven,  but  smote 
vpon  hk  breast^  saying,  God  be  mere  if  id  to  me  a  sin- 


Spirit  of  Prayer.  165 

ner !  Before  Him  who  is  so  great,  that  the  nations 
are  as  the  drop  of  the  bucket  in  His  presence ; 
and  so  holy,  that  the  heavens  are  impure  in  His 
sight;  tlie  suppliant  feels  as  a  man  of  unclean 
lips.  Every  sentiment  of  his  heart  constrains 
him  to  make  tlie  affecting  confession,  O  my  Gody 
I  am  ashamed y  and  blush  to  lift  up  my  face  to  TheCy 
for  my  iniquities  are  increased  over  my  heady  and 
my  trespass  is  grown  up  unto  the  Heavens !  Some- 
times a  sense  of  guilt  so  overwhelms  the  soul,  as 
to  prevent  its  free  access  to  the  throne.  Mine 
iniquities  have  taken  hold  upon  me,  says  the  Psalm- 
ist, so  that  I  am  not  able  to  look  up  j  they  arc  more 
than  the  hairs  of  mine  head,  therefore  my  heart  failr 
cth  me. 

The  spirit  of  prayer  is  also  believing.  Nu- 
merous and  aggravated  as  his  sins  appear;  much 
as  they  attempt  to  discourage  the  believer  from 
duty,  he  does  not  yield  to  the  discouragement. 
He  has  respect  unto  the  sacrifice  of  the  Son  of 
God.  He  believes  that  God  is,  and  that  He  is  a 
r( warder  of  all  who  diligently  seek  Him.  He  looks 
to  Jesus,  the  Mediator  of  the  better  covenant,  as 
the  way  of  access  to  the  Father.  The  efficacy 
of  His  blood,  the  virtue  of  His  righteousness  is 
hi*  only  plea»    He  has  an  unshaken  confidence. 


166  Spirit  of  Prayer 

that  God  can  glorify  Himself  by  answering  his 
requests  for  Christ's  sake,  and  he  is  therefore 
emboldened  to  press  them  in  Christ's  name. 
Though  he  has  a  lively  sense  of  his  own  unwor- 
thiness,  yet  he  knows  that  he  has  a  Great  High 
Priest  that  has  passed  into  the  Heavens^  Jesus  the 
Son  of  Gody  who  is  touched  ?vith  a  feeling  of  his 
infirmities,  and  he  therefore  comes  boldly  to  the 
throne  of  grace,  that  he  may  obtain  mercy,  and 
find  grace  to  help  in  time  of  need,  ITntil  the 
work  of  redeeming  grace  shall  cease ;  until 
the  Father  shall  forget  the  Son  of  His  love  ;  un- 
til the  name  of  Christ  shall  cease  to  be  precious, 
and  His  intercession  shall  be  no  longer  prevail- 
ing— faith  in  the  blood  of  the  spotless  sacritice 
will  appertain  to  the  nature  of  prayer. 

But  the  spirit  of  prayer  is  also  submissive. 
The  suppliant  prefers  God's  will  to  his  own. 
This  was  the  disposition  which  our  Blessed  Lord 
manifested  in  the  Garden.  It  was  an  awful 
thought  to  Him  to  die ;  but  it  was  a  still  more 
awful  one,  that  His  Father's  will  sliould  not  be 
accomplished.  Tliough  Christ  viewed  the  death 
of  the  cross  in  its  own  nature  dreadful,  yet  he 
viewed  the  will  of  His  Father  delightlul.    He 


Spirit  of  Prayer.  167 

chose  that  His  Father's  will  should  be  done 
rather  than  His  own.  The  cup  which  my  father 
hath  given  me,  shall  I  not  drink  it  1  His  will  was 
absorbed  in  the  will  of  God.  O  m\]  Father,  if  it 
BE  POSSIBLE,  let  this  cup  pass  from  me;  neverthelesSy 
not  MY  will,  but  THINE  be  done  !  This,  in  a  greater 
or  less  degree,  is  the  spirit  of  every  genuine  sup- 
pliant. He  pours  forth  the  fulness  of  his  heart 
in  the  affectionate  language  of  a  child,  and  the 
submissive  language  of  a  servant  He  is  prepared 
to  be  accepted,  or  to  be  rejected  in  his  petitions. 
He  approaches  the  mercy-seat  with  the  desire  that 
God  would  exercise  His  wisdom  and  grace  in 
granting  or  denying  his  requests. 

This  is  the  spirit  of  prayer ;  sincere,  humble, 
believing,  submissive.  Other  prayer  than  this 
the  Bible  does  not  require,  God  will  not  accept. 
This  is  the  spirit  of  genuine  devotion ;  a  spirit 
which  you  cannot  be  conscious  of  possessing, 
without  the  consciousness  of  your  reconciliation 
to  God.  Because  ye  are  sons,  God  hath  sent  fortli 
the  spirit  of  His  Son  into  your  hearts,  crying  Abba, 
Father.  If  you  possess  this  spirit,  though  it  be 
in  a  very  imperfect  state,  you  enjoy  tlie  high 
privilege  of  being  adopted  into  God's  family, 
and  of  occupying  the  place,  not  of  strangers,  not 


168  Spirit  of  Prayer. 

of  foreigners,  not  merely  of  servants,  but  of  chil- 
dren, heirs  of  God,  and  joint  heirs  with  Jesus 
Christ.  When  the  Spirit  bears  witness  fvith  our 
spirits  that  we  are  the  children  of  Gody  how  high 
the  pleasure  to  utter  our  acknowledgments,  to 
lisp  our  praise,  to  breathe  forth  our  complaints 
toward  Heaven  !  What  tongue  can  express  the 
sweetness  of  these  seasons  of  refreshing !  How 
is  the  heart  enlarged !  Where  the  Spirit  of  the 
Lord  is,  there  is  liberty.  No  slavish  fear  per- 
plexes the  mind ;  no  frown  of  divine  displeasure 
guards  the  throne  of  mercy.  The  children  of 
the  common  Father  come  near  even  to  His  seat. 
There  they  taste  and  see  that  the  Lord  is  gra- 
cious;  there,  they  are  assimilated  into  the 
likeness  of  the  Holy  One;  there  they  see  the 
clearest  manifestations  of  the  divine  beauty; 
and  beholding  as  in  a  glass  the  glori/  of  the  Lordy 
arc  changed  into  the  same  image,  from  glory  to  glo- 
ry, even  as  by  the  Spirit  of  the  Lord. 

Does  the  reader  possess  the  spirit  of  prayer  ? 
Is  it  his  meat  and  his  drink  to  liold  communion 
w  ith  God — through  Christ,  to  have  access  by  one 
Spirit  unto  the  Father  ?  Is  it  his  greatest  pleasure 
to  be  near  to  God,  and  hi?  greatest  grief  to  be 
iar  from  Him?  If  so,  however  great  his  fears,  be 


Spirit  of  Prayer.  1 69 

may  hope.  His  privilege  is  the  privilege  of 
sons ;  his  consolations,  those  hidden  joys  with 
which  a  stranger  intermeddleth  not;  his  seasons 
of  refreshing,  foretastes  of  the  river  of  life,  which 
flows  from  the  throne  of  God  and  the  Lamb. 

It  may  not  be  amiss,  while  we  are  upon  this 
subject,  to  spend  a  few  minutes  in  looking  at  the 
question,  What  evidence  does  the  long  continu- 
ed practice  of  the  external  duty  of  prayer 
afford  of  the  existence  of  vital  religion  in  the 
heart?  We  do  not  mean,  by  this  statement,  neces- 
sarily to  exclude  the  spirit  from  the  form  of 
prayer.  If  we  did,  the  question  would  be  at  an 
end.  What  evidence  does  the  long  continued 
practice  of  the  external  form  afford  of  the  exis- 
tence of  the  internal  spirit  ?  It  is  a  question  of 
moment. 

Men  may  pray  much,  and  yet  not  be  Christians, 
They  may  pray  in  public,  and  in  their  families, 
and  still  not  be  Christians.  This  they  may  do  to 
gratify  their  pride ;  to  be  seen  of  men  ;  to  main- 
tain the  character  of  Christians  in  the  view  of  the 
world.  They  may  pvay  in  secret  and  not  be 
Christians :  But  whether  men  j)ersevere  in  the  hahi- 
tval  prarfice  of  secret  prayer  without  good  evidence 

'21 


1 70  Spirit  of  Prayer. 

of  Christian  character,  is  a  f|iiestion  which  I  dare 
not  answer  in  the  negative.  Neither  would  I  ven- 
ture to  answer  it  unhesitatingly  in  the  affirmative. 
This  much  the  Bible  will  surely  warrant  us  to  say, 
Men  who  are  not  Christians  will  he  exceedingly  apt 
to  neglect,  and  in  the  end,  wholly  to  neglect  the  prac, 
tice  of  secret  prayer.  Men  do  not  act  without 
motive.  Now  what  motive  can  induce  a  m^ii 
who  is  dead  in  tresspasses  and  sins,  whose  carnal 
heart  is  enmity  against  God,  to  persevere  in  the 
habitual  practice  of  secret  prayer?  Is  it  to  silence 
the  clamours  of  a  guilty  conscience  ?  To  do  this, 
he  will  pray,  and  often  pray  in  secret.  But 
will  he  always  call  upon  God  ?  The  impenitent 
are  sometimes  the  subjects  of  much  seriousness ; 
they  are  convinced  of  their  duty,  and  alarmed  at 
their  danger ;  and  while  they  remain  in  this  state, 
they  are  compelled  to  admit  the  truth  and  im- 
portance of  religion,  and  dare  not  omit  the  duty 
of  secret  prayer.  But  when  they  lose  their  con- 
victions and  forget  their  danger,  the  duties  of  the 
closet  gradually  become  irksome.  At  length, 
they  are  a  weariness.  Conscience  ceases  to  go- 
vern, and  almost  to  accuse.  Her  monitory  voice 
is  silenced;  and  it  becomes  less  and  less  difficult 
to  cast  off  fear,  and  restrain  prayer  before  God. 


spirit  of  Prayer,  i  7 1 

There  is  another  motive  which  will  induce  the 
impenitent  to  maintain  the  practice  of  secret  de- 
votion for  a  considerable  length  of  time.     When 
once  they  have  wrought  themselves  into  the  per- 
suasion that  they  are  Christians,  and  have  cherish- 
ed tlie  hope  that  they  are  interested  in  the  bless- 
ings of  the  gospel  salvation,  they  relinquish  the 
persuasion,  and  abandon  the  hope  with  singular 
reluctance.     They  will  do  much  to  entertain  and 
defend  them.      They  are  too  selfish  to  omit  a 
duty,  the  omission  of  which  bears  in  its  very  face 
convincing  evidence   that  they  are  hypocrites. 
They  will  rather  practise  the  most  self-denying 
duties,  even  long  after  they  have  lost  their  borrow- 
ed sweetness,  for  the  sake  of  the  testimony  which 
they  derive  from  this  source,  that  tliey  are  the 
children  of  God.     This  motive  no  doubt  operates 
in    many   instances   powerfully,   and    for    some 
time ;    but   does    it   operate    uniformly,  ani  to 
the  end  of  life  ?    With   persons  of  this  descrip- 
tion,  the   omission  of  secret  prayer  is  at  first 
occasional;  then,  more  or  less  frequent  as  other 
avocations   demand;    till,   at   length,   the    cares 
of  the   world,   the   temptations   of   the   Adver- 
sary, and  the  allurements  of  sin  so  far  blind  the 
understanding  and  stupify  the  conscience,  that 
Ihe  mo<t  hardened  sinner  still  cherishes  his  vain 


1 72  Spirit  of  Prayer. 

confidence,  while  he  closes  his  eyes  upon  the  last 
glimmering  of  evidence  that  that  confidence  k 
script  m'al. 

But  though  men  may  pray,  and  pray  some- 
times in  secret,  they  will  be  exceedingly  apt  to 
neglect  this  duty,  if  they  are  not  Christians. 
Wherever  you  find  the  habitual  performance 
of  secret  prayer  for  a  long  course  of  years, 
there  is  some  reason  to  believe,  you  find  the 
breathings  of  the  new  born  soul.  There  you 
may  hope  that  there  are  hungerings  and  thirstings 
after  righteousness.  There  you  will  usually  dis- 
cover a  heart  that  is  not  in  pursuit  of  hope  mere- 
iy,  but  grace;  not  safety  only,  but  holiness. 
There  you  will  usually,  if  not  always,  discover 
one,  not  muttering  over  a  few  unmeaning  sen- 
tences, as  devoid  of  life  as  a  loathsome  carcass 
is  of  the  life-giving  spirit ;  but  one  whom  the 
Spirit  of  God  has  taught  to  pray,  because  he  is 
weak  and  needs  strength ;  because  he  is  tempted 
and  needs  support;  because  he  is  in  want  and 
needs  supply ;  because  he  is  a  sinner  and  needs 
mercy. 

If  these  remarks  are  just,  it  is  not  impertinent  to 
ask  the  reader,  whether  lie  practises  the  duty  of 


Spirit  of  Prayer.  173 

secret  prayer  ?  We  do  not  ask  whether  he  prays 
in  secret  now  and  then  ;  whether  lie  performs  this 
duty  on  the  Sabbath,  or  some  occasional  seasons  of 
unusual  alarm  or  solemnity?  Is  this  his  habitual 
practice  .'  Has  it  been  his  habitual  practice  ever 
since  he  hoped  he  was  brouo;ht  out  of  darkness 
into  God's  marvellous  light?  No  matter  how 
punctual  you  are  in  other  duties ;  no  matter 
what  evidence  you  have  of  your  conversion  from 
any  other  quarter;  if  you  have  not  this,  you 
may  set  all  other  down  for  nought.  The  want  of 
this  is  decisive  evidence  against  you,  even  if  the 
possession  of  it  is  not  decisive  evidence  in  your 
favour.  Prayer  has  been  often  styled  the  "  Chris- 
"  tian's  breath."  ft  is  eminently  so.  A  prayer- 
less  Christian !  No,  it  cannot  be.  It  is  a  mark  of 
the  highest  delusion,  of  the  grossest  stupidity,  to 
cherish  the  hope  of  having  made  your  peace  with 
God,  and  at  the  same  time  to  live  in  the  neglect 
of  secret  prayer.  Who  that  has  the  least  preten- 
sion to  religion,  can  presume  to  live  without  seek- 
ing the  favour,  without  deprecating  the  wrath,  and 
without  realizing  the  presence  of  Him  in  whom  he 
lives,  and  moves,  and  has  his  being  ?  To  live  with- 
out prayer,  is  emphatically,  to  live  tvithout  God  in 
the  world. 


174  Spirit  of  Proftr. 

Before  I  conclude  this  e««ay,  I  would  crire  one 
caution  to  a  certain  class  of  readers.      There  are 
not  wantinsT  those  who  live  in  constant  doubt  and 
trembling,  because  they  do  not  enjoy  the  con- 
stant presence  of  God,  and  the  uniform  ferrency 
of  affection  in  their  retirements.     Real  Christians 
bare  seasons  of  coldness  which  chill  the  spirit  of 
devotion.     Such  i?  the  power  of  indwelling  sin  ; 
so  great  is  the  influence  of  the  world,  the  flesh, 
and  the  Devil,  that  even  God's  own  dear  children 
are  sometimes  carried  too  far  down  the  current. 
Yes,  to  the  ^lame  and  guilt  of  God*s  people,  we  are 
constrained  to  make  this  aflecting  acknowledg- 
ment. Still,  tiiiakumiliatH^tnitfa  does  not  militate 
against  our  general  principle.     Real  Christians 
cannot  lire  in  the  nesclect  of  prayer ;  nay,  more, 
Ibose  who  do  not  possess  the  spirit,  and  live  in  the 
babitual  performance  of  the  duty,  are  im  ikt  gaB 
rfiitlenuss,  amdikebomds  of  imiqmiti/.     The  mo- 
nan  begins  to  live  in  the  neglect  of  prayer, 
raofnent  be  should  take  the  alarm. 


May  it  then  be  said  of  you  as  it  was  of  Saul  of 
Tarsus,  Btkoid  he  prwftik  I  If  so,  then  you  like 
him  may  be  a  ek^en  xisstL  Maintain  a  constant 
and  unifonn  intinBC j  with  the  throne  of  grace. 


Spirit  of  Prayer.  175 

and  for  the  sake  of  our  Great  High  Priest,  God 
will  put  his  fear  into  your  hearts,  and  you  shall  not 
depart  from  him.  Draw  nigh  unto  God,  and  he 
will  draw  nigh  unto  you.  Keep  near  to  the  foun- 
tain head,  and  with  joy  shall  you  draw  water  out 
of  the  wells  of  salvation. 


ESSAY  XII, 


LOVE  TO  THE  BRETHREN. 

The  eminent  Dr.  Owen,  speaking  of  the  pri- 
meval state  of  man,  remarks,  that  "the  whole 
"  beauty  of  the  creation  below  consisted  in  man's 
"  loving  God  above  all,  and  all  other  things  in 
*^  Him,  and  for  Him,  according  as  they  did  parti- 
«  cipate  His  glory  and  properties."  That  was  a 
hopeless  hour  when  the  golden  chain  that  bound 
God  to  man,  and  man  to  God  and  to  each  other, 
was  broken.  Adairiy  where  art  thou  I  Adam 
heard,  and  was  afraid.  The  earth  was  cursed, 
and  refused  to  yield  her  strength.  Sin  polluted 
all  the  joys  of  Paradise ;  apostate  man  became 
the  heir  of  misery,  and  henceforth  dwelt  in  dark- 
ness, cherishing  the  seeds  of  malice  and  envy,  hate- 
fuly  and  haling  one  another. 


Love  to  the  Brethren.,  177 

Upon  this  dismal  gloom,  not  a  ray  has  dawned 
but  from  the  cross  of  Christ.  It  is  the  preroga- 
tive of  the  gospel  of  Jesus  to  publish  the  glad 
tidings  of  great  joy  ;  and  while  it  proclaims,  Glory 
TO  God  in  the  highest,  to  restore  peace  on  earthy 
and  good  mil  to  man.  This  gospel  breathes  the 
spirit  of  love.  Love  is  the  fulfilling  of  its  pre- 
cepts, the  pledge  of  its  joys,  and  the  evidence  of 
its  power.  We  know,  saith  the  apostle,  that  we 
have  passed  from  death  vnto  life^  because  we  love 
the  brethren. 

The  love  of  the  brotherhood  is  not  one  of  the 
native  affections  of  the  carnal  mind.  This  cold, 
degenerate  soil,  bears  no  such  heavenly  fruit. 
The  affection  which  Christians  exercise  toward 
each  other  as  Christians,  is  the  offspring  of  bright- 
er worlds.  It  is  a  principle  of  celestial  birth* 
Love  is  of  God,  and  every  one  that  lovcth,  is  born 
of  God,  and  knoweth  God, 

Brotherly  love  is  an  affection  which  is  limited 
to  particular  characters.  There  can  be  no  doubt 
but  the  chihhen  of  God  are  kindly  affectioned 
toward  all  men.  Christian  benevolence  runs 
parallel  with  rational  being.     Genuine  love  to 

23 


178  Love  to  the  Brdhreiu 

our  neighbour  is  extended  to  all,  according  to 
their  character  and  circumstances.  It  blesses 
those  ivho  eurse  us,  and  does  good  to  those  who  hate 
us.  This,  however,  is  not  the  distinguishing  nature 
of  brotherly  love.  Brotherly  love  differs  materi- 
ally from  the  love  of  benevolence.  It  is  the  love 
of  good  men,  and  for  their  goodness  only.  It  ex- 
tends only  to  the  followers  of  Christ.  It  is  an  af- 
fection which  is  directed  toward  the  excellence  of 
religion.     It  is  complacency  in  holiness. 

There  is  something  in  the  character  of  every 
child  of  God  that  reflects  the  image  of  his  heaven- 
ly Father.  It  is  this  that  attracts  the  eye  and  wins 
the  heart.  There  is  something  which  is  amiable 
and  lovely.  And  it  is  this  loveliness  that  gives  a 
spring  to  the  affections  and  draws  forth  the  hearts 
of  God's  people  tow^ard  each  other,  as  they  are 
drawn  forth  toward  God  Himself.  The  children 
of  God  are  partakers  of  the  divine  nature.  From 
bearing  the  image  of  the  earthly,  they  now  bear 
the  image  of  the  heavenly,  God  has  imparted  to 
them  a  portion  of  His  own  loveliness.  He  has 
iormed  Ihem  new  creatures.  Of  his  free  and  dis- 
tinguishing grace.  He  has  made  them,  as  they  are 
styled  by  the  Wise  Man,  more  excellent  than  their 
neighbours.     Hence  they  are  lovely.    They  arc 


Love  to  the  Brethren,  179 

the  excellent  of  the  earth,  God  loves  them;  Christ 
loves  them  ;  the  Holy  Spirit  loves  them ;  angel>i 
love  them ;  and  they  love  each  other.  It  is  arouncf 
them  that  the  virtues  cluster;  from  tliem  that 
the  graces  of  heaven  are  reflected;  though  shaded, 
and  very  often  darkened,  by  the  most  debasing 
and  reproachful  sins. 

Love  to  the  brethren  is  also  an  affection  which 
rests  upon  the  union  which  believers  sustain 
with  Christ.  The  Lord  Jesus,  together  with  all 
true  believers,  forms  one  mystical  body.  Christ  is 
the  head,  and  they  are  the  members.  From  Him 
the  whole  hotly,  fitly  joined  together  and  covipacted 
by  that  which  every  joint  supplieth,  according  to  the 
effectual  working  in  the  measure  of  every  party  ma- 
keth  increase  of  the  body  unto  the  edifying  of 
ITSELF  IN  LOVE.  This  union  is  represented  by  the 
Apostle  not  only  as  the  foundation  of  that  commu- 
nion which  believers  maintain  with  Christ,  but  of 
that  which  exists  between  believers  themselves. 
The  same  bond  which  unites  believers  to  Christ, 
binds  them  to  each  other.  The  love  which  is  ex- 
ercised toward  the  head,  extends  to  the  members. 
The  union  itself  necessarily  involves  an  union  of 
affection.  Those  who  love  Chris! ,  love  those 
who  are  like  Him,  and  those  who  are  beloved  by 


180  JLove  to  the  Brethren, 

Him.  Here  all  distinctions  vanish.  Name  and 
nation,  rank  and  party,  are  lost  in  the  common 
character  of  believers,  the  common  name  of  Chris- 
tian. Jew  and  Gentile,  bond  and  free,  rich  and 
poor,  are  one  in  Christ  Jesus.  They  have  one  Lord, 
one  faith,  one  baptism,  one  God  and  Father  of  all,  who 
is  above  all,  and  through  all,  and  in  them  alL  Actu- 
ated by  the  same  principles,  cherishing  the  same 
hopes,  animated  by  the  same  prospects,  labour- 
ing under  the  same  discouragements,  having  the 
same  enemies  to  encounter,  and  the  same  temp- 
tations to  resist,  the  same  hell  to  shun,  and  the 
same  heaven  to  enjoy ;  it  is  not  strange  that  they 
should  love  one  another  sincerely,  and  often  with 
a  pure  heart  jervently.  There  is  an  unity  of  de- 
sign, a  common  interest  in  the  objects  of  their 
pursuit,  which  lays  the  foundation  for  mutual 
friendship,  and  which  cannot  fail  to  excite  the 
'' harmony  of  souls."  The  glory  of  God  is  the 
grand  object  which  commands  their  highest  af- 
fections, and  which  necessarily  makes  the  inter- 
est of  the  whole  the  interest  of  each  part,  and  the 
interest  of  each  part  the  interest  of  the  whole. 
They  rejoice  in  each  other's  blessedness.  There 
are  no  conflicting  interests,  and  there  need  be  no 
jarring  passions.  In  a  common  cause,  in  a  com- 
mon cause  which  in  point  of  importance  takes  the 


Love  to  the  Brethren,  181 

place  of  every  other,  and  all  others,  the  affections 
of  the  sanctified  heart  are  one. 


Love  to  the  brethren,  though  in  practice  not 
always  distinguished,  yet  in  theory  is  easily  dis- 
tinguishable from  all  those  affections  and  attach- 
ments that  are  purely  natural.  Men  may  love 
Christians,  merely  because  they  imagine  that 
Christians  love  them.  This,  like  every  other  af- 
fection that  is  purely  selfish,  is  unworthy  of  the 
Christian  name.  They  may  love  particular 
Christians,  because  they  are  of  their  party,  and 
imbibe  their  sentiments.  This  too  is  nothing 
better  than  that  friendship  of  the  world  which  is 
enmity  with  God.  They  may  esteem  Christians 
merely  from  the  force  of  education  and  habit. 
The  people  of  God  may  not  be  the  objects  of  con- 
tempt or  aversion,  and  still  they  may  not  be  the 
objects  of  complacency.  Indeed  our  consciences 
may  constrain  us  to  respect  them  ,  the  habits  of 
early  education  may  lead  us  often  to  associate 
with  them ;  while  we  have  no  affectionate  regard 
for  the  excellence  of  their  character. 

That  love  which  is  excited  toward  Christians,  as 
Christians,  is  a  constituted  proof  of  saving  grace* 


182  Love  to  the  Brethren. 

The  reader  will  do  well  therefore,  to  examine  his 
own  heart,  and  see  whether  he  is  conscious  of  cher- 
ishing love  toward  the  people  of  God  because  they 
are  the  people  of  God,  Does  he  love  them  because  he 
discovers  in  them  the  amiableness  of  that  divine  reli- 
gion which  is  altogether  lovely?  Does  he  love  them 
not  merely  because  they  love  him,  or  have  bestow- 
ed favours  upon  him ;  not  because  they  are  of  his 
party;  but  because  they  bear  the  image  of  his  hea- 
venly Father?  Is  his  Jove  active?  Is  it  a  principle 
that  lives,  that  manifests  itself  by  all  tliose  methods 
whereby  the  good  of  the  brotherhood  may  be 
advanced  ?  Does  it  discover  itself  in  the  delight 
which  he  takes  in  the  company  and  conversa- 
tion of  the  Lord's  people,  and  in  every  oppor- 
tunity which  he  has  to  exchange  the  tokens, 
and  strengthen  the  bonds  of  mutual  affection? 
Can  he  from  the  heart  adopt  the  resolution 
of  Ruth,  Whither  thou  goest,  I  will  go;  and  where 
thou  lodgesty  I  will  lodge  ;  thy  people  shall  be  my 
people^  and  thy  God  my  God,  Tell  me,  reader,  do 
you  feel  toward  the  children  of  God  as  toward 
the  children  of  one  common  Father,  and  the 
brethren  of  one  common  family  ?  Do  you  love 
them  because  they  bear  the  image  of  the  com- 
mon Father  ?  And  do  you  love  them  in  propor- 


Love  to  the  Brethren,  lft3 

tion  to  the  degree  in  which  they  bear  the  image  ? 
Can  you  bear  and  forbear  with  them  ?  Can  you 
forget  tlieir  infirmities,  or  do  you  rejoice  to  mag- 
nify them  \  Can  you  cast  tlie  mantle  of  charity 
over  tlieir  sins,  and  pray  for  them,  and  watch  over 
them,  and  pity,  and  blame,  and  love  them  still  ? 
And  can  you  feel  thu^,  and  act  thus,  tow  ard  the 
poorest  and  most  despised  of  the  flock,  and  that 
because  he  is  a  Christian  /  If  so,  here  is  your  en- 
couragement. He  that  loveth  is  born  of  God. 
Yours  is  the  spirit  of  a  better  world.  The  Para- 
dise you  lost  by  Adam,  you  shall  regain  by 
Christ.  Allied  to  spirits  born  on  high,  you  shall 
ascend  to  purer  regions,  and  breathe  a  purer  air. 
Far  from  the  tumult  of  this  apostate  earth,  you 
shall  yet  rest  beneath  the  peaceful  shades  of  Eden, 
where  blooms  immortal  amaranth  "fast  by  th^ 
«  tree  of  life." 


ESSAY  XIII. 


NON-CONFORMITY  TO  THE  WORLD. 

Saints  are  expectants  of  glory.  They  are  born 
from  above,  and  have  no  home  beneath  their  native 
skies.  Here  they  are  strangers  and  pilgrims,  and 
plainly  declare  that  they  seek  a  better  country. 
It  is  their  avowed  profession,  that  their  happi- 
ness and  hopes  are  neither  in,  nor  from  the  pre- 
sent world.  Their  treasure  is  in  Heaven.  Much 
as  they  are  influenced  by  the  spirit,  governed  by 
the  maxims,  awed  by  the  frowns,  and  seduced 
by  the  flattery  of  the  world ;  they  are  so  far  aloof 
from  all  its  corrupting  influence,  that  between 
them  and  the  world,  there  is  a  distinct  line  of  de- 
marcation. Perfectly  aloof  from  the  corruptions 
of  the  world,  they  are  not  in  the  pre^^ent  life.   But 


Non-co7iformily  to  the  Wcftld,  185 

they  are  sufficiently  so  to  make  their  non- 
conformity a  distinguishing  trait  in  their  cha- 
racter. They  have  come  out,  and  are  sepa- 
rate. Tiicy  are  on  the  Lord's  side.  They 
are  a  city  set  on  a  liill ;  so  far  raised  above  the 
common  level  of  the  world,  that  they  cannot  be 
hid.  They  are  not  of  this  world y  even  as  Christ 
was  not  of  this  world.  Such  is  the  excellence  of 
their  character  and  the  purity  of  their  conduct, 
that  the  world  is  constrained  to  take  knowledge  of 
them  that  they  have  been  with  Jesus. 

The  spint  of  the  world  is  incompatible  with 
the  spirit  of  the  gospel.  It  is  the  spirit  of  pride, 
and  not  of  humility;  of  self-indulgence,  rather 
than  of  self-denial.  Riches,  honours,  and  plea- 
sure, form  the  grand  object  of  pursuit  with  tlie 
men  of  the  world.  Worldly  men  are  solicitous 
to  lay  up  treasures  for  themselves,  and  are  not 
rich  toward  God.  Their  great  inquiry  is,  "  Who 
will  show  ns  any  good  /  JVhat  shall  we  eat,  what 
shall  we  drinky  or  wherewithal  shall  we  be  clothed  } 
They  are  sensualy  not  having  the  spirit.  Regard- 
less of  every  thing  but  that  which  is  calculated  to 
gratify  a  carnal  mind,  they  lift  vp  thtir  souls  unto 
vanity,  and  pant  after  the  dnst  of  the  earth.  Their 
thoughts  and  their  aiiection:3  aie  cuained  down  to 

24 

■    V    / 


186  Non-conjormity  to  the  World. 

the  things  of  time  and  sense.  In  these  they  seem 
to  be  irrecoverably  immersed.  They  seldom 
think,  but  they  think  of  the  world ;  they  seldom 
converse,  but  they  converse  of  the  world.  The 
world  is  the  cause  of  their  perplexity,  and  the 
source  of  their  enjoyment.  The  lust  of  the  flesh, 
the  lust  of  the  eye,  and  the  pride  of  life,  close 
every  avenue  of  the  soul  to  the  exclusion  of 
every  holy  desire,  I  had  almost  said,  every  serious 
reflection. 

This  spirit,  the  Christian  has  mortified.  Now 
we,  saith  the  Apostle,  Now  we  have  not  received  the 
spirit  of  the  world,  hut  the  spirit  which  is  of  God. 
The  heavenly  mind  looks  down  on  the  things  of 
the  world  as  lying  vanities  that  cannot  profit.  The 
disciple  of  Jesus,  as  he  has  nobler  affections  than 
the  worldling,  has  a  higlier  object  and  more  ele- 
vated joys.  What  things  were  gain  to  him,  those 
he  counts  loss  for  Christ,  yea,  doubtless  he  counts  all 
things  hut  loss,  for  the  excellency  of  the  hiowledgt 
oj  Christ  Jesus  his  Lord;  for  jvhom  he  is  ready  to 
suffer  the  loss  of  all  things,  and  to  count  them  but 
dung  that  he  may  win  Christ,  While  the  wise  man 
glories  in  his  wisdom ;  while  the  mighty  man  glo- 
ries in  his  might,  and  the  rich  man  glories  in  his 
riches — it  is  his  privilege  to  glory  in  the  Lord ; 


Non-conformity  to  the  World,  187 

to  glory  in  nothing  save  in  the  cross  of  our  Lord 
Jesus  Christ,  hy  whom  the  world  is  crucified  to  him, 
and  he  to  the  jvorld.  The  character  and  cause  of 
the  Blessed  Redeemer  lie  so  near  his  heart,  that, 
in  coinpaiison  with  these,  every  thing  else  va- 
nishes to  nothing.  He  views  the  world  b}' 
the  eye  of  faith.  He  sees  it  in  a  light  that  re- 
flects its  intrinsic  importance :  the  light  of  Eter- 
nity. There,  the  world  shrinks  to  a  point.  The 
fashion  of  it  passeth  away.  All  flesh  is  grass,  and 
all  the  goodliness  thereoj  is  as  the  flower  of  the  field. 
Compared  with  durable  riches  and  righteousness, 
its  highest  enjoyments  are  trifles,  light  as  air. 
Vanity  of  vanities,  saith  the  Preacher,  vanity  of 
vanities  j  all  is  vanity. 

As  the  spirit  of  the  world  is  not  the  spirit  of 
God's  people,  so  the  men  of  the  world  are  not  their 
companions.  The  saints  are  a  peculiar  people. 
The  church  is  uniformly  represented  as  a  society 
that  is  distinct  from  the  world.  We  know  that  wc 
are  of  God,  saitli  the  apostle,  cmd  the  whole  world 
lieth  in  wickedness.  Between  the  people  of  God, 
and  the  men  of  the  world,  there  is  an  essential  dif- 
ference of  character.  The  views,  the  de- 
sires, and  the  designs  of  the  children  of  God, 
ure  diametrically  opposite  to  the  views,  the  de- 


188  Non-cojiformity  to  the  World, 

sires,  and  the  designs  of  the  men  of  the  world* 
The  one  loves  what  the  other  hates.  The  one 
pursues  what  the  other  shuns.  Saints  are  passing 
the  narrow  way  which  leads  to  life ;  sinners  the 
broad  way  which  leads  to  death.  Hence  there  is 
no  common  bond  between  them.  The  dissimilar- 
ity of  character,  the  diversity  in  the  great  objects 
of  pursuit,  naturally  draw  them  asunder.  If  there 
were  no  other  ground  for  the  expectation,  there- 
fore, than  the  common  principles  of  human  nature, 
we  might  look  for  dissention  rather  than  unity, 
between  the  disciples  of  Christ  and  the  men  of  the 
world.  How  can  two  walk  together,  except  they  be 
agreed?  What  fellowship  hath  light  with  darkness  ? 
Or  what  communion  hath  Christ  with  Belial  ?  The 
same  principles  which  prompt  the  men  of  the 
world  not  to  select  the  people  of  God  for  their 
familiar  companions,  also  induce  the  people  of 
God  to  choose  other  companions  than  the  men  of 
the  world.  There  is  an  irreconcileable  spirit  be- 
tween them.  The  friendship  of  the  world  is  enmi- 
ty with  God,  IMany  as  may  be  the  mutual  tokens 
of  respect,  civility,  and  kindness,  (and  many  there 
should  be,)  between  christians  and  the  men  of  the 
world,  they  are,  nothwithstanding,  two  distinct 
classes  of  men.  Much  as  Christians  esteem  the 
men  of  the  world  as  good  members  of  civil  so- 


Non-conformily  to  the  World.  189 

ciety;  much  as  they  regard  their  happiness, 
and  endeavour  to  advance  it ;  much  as  they 
compassionate  their  depravity,  and  deplore  their 
prospects ;  much  as  they  are  conversant  with 
them  in  the  ordinary  calls  of  duty — still,  they 
are  not  their  chosen  companions.  They  can- 
not court  their  friendship;  because  they  are 
afraid  of  it.  Evil  communications  corrupt  good 
manners.  He  that  walketh  with  wise  men  shall 
he  wise;  but  a  companion  of  fools  shall  be  rfe- 
stroked. 

Those  who  have  mortified  the  spirit,  and  who 
stand  at  a  distance  from  the  men  of  the  world,  are 
also  in  some  good  degree  above  its  corrupting  in^ 
Jliieace,  The  claim  which,  from  their  numbers 
and  strength,  the  world  are  apt  to  consider  them- 
selves as  warranted  to  make  upon  the  opinions 
and  practices  of  God's  people,  is  habitually  re- 
sisted. Though  good  men  may  be  oflen  seduced 
by  the  smiles,  and  awed  by  the  frowns  of  the 
world,  it  is  no  part  of  their  general  character  to 
conform  either  to  its  pleasure  or  displeasure. 
They  act  from  higher  motives,  and  maintain  a 
more  consistent  character,  than  to  give  way  to 
indulge ncies  merely  for  the  sake  of  pleasing  the 
world  ;  or  to  avoid  duty,  merely  through  the  fear 


19^  Non-conformity  to  the  World. 

of  offending  it.     While  they  regard  the  fear  of 
God  more  than  the  fear  of  man,  they  will  not 
dishonour  God  to  please  the  world.      And  while 
Ihey  regard  the  favour  of  God  more  than  the  fa- 
vour of  man,  they  will  not  purchase  the  favour  of 
man  at  the  expense  of  the  favour  of  God.     An 
habitual  regard  to  the  will  and  the  favour  of  God 
is  an  effectual  security  against  the  smiles  of  the 
world.     The  geat  object  of  the  Christian  is  duty  ; 
his  predominant  desire,  to  obey  God.     When  he 
can  please  the  world  consistently  with  these,  he 
will  do  so ;  otherwise,  it  is  enough  for  him  that 
God  commands;  and  enough  for  them  that  he  can- 
not disobey.     The  same  spirit  is  also  an  effectual 
security  against  the  frowns  of  the  world.     Real 
Christians  cannot  be  more  afraid  of  the  displea- 
sure of  the  world,  than   of  the    displeasure  of 
God.       Wliile  they  dread  to  offend  God,  they 
cannot   tam.ely    bow    to    the    frowns    of   men. 
Whether  it  he  right  to  hearken  unto  men,  rather 
than   unto  God,  judge  ye !    This  was   the   spirit 
of  the  early  disciples ;   and  this  will  be  the  spi- 
rit of  every  disciple  down  to  the  latest  period  of 
time.     So  far  as  he  manifests  the  spirit  of  Christ, 
wherever  he  is,  whatever  he  does,  the  fear  of  God 
uniformly  predominates  over  the  fear  of  man,  and 
ihe  love  of  God,  rather  than  the  love  of  the  world, 


Non-conformity  to  the  World.  191 

bears  uncontrolled  sway  over  his  afTections  and 
conduct. 

There  would  be  no  difficulty  in  pointing  out 
the  path  of  duty  upon  this  o;eneral  subject ;  but 
there  is  some  in  saying,  how  far  men  may  swerve 
from  this  path,  and  yet  be  Christians.  One  thing 
is  plain :  Christians  cannot  be  worldlings.  They 
cannot  be  lovers  of  pleasures  more  than  lovers  of 
God.  He  who  fixes  his  highest  affections  on 
wealth,  honour,  business,  sensual  pleasures,  gay 
amusements,  and  the  various  pursuits  of  the  pre. 
sent  scene,  cannot  fix  them  supremely  on  God. 
No  man  can  serve  two  masters  ;  for  either  he  will 
hate  the  one  and  love  the  other,  or  else  he  will  hold 
to  the  one,  and  despise  the  other.  Ye  cannot  serve 
God  and  Mammon. 

Nor  is  the  character  of  the  vast  multitude  who 
attempt  to  make  a  compromise  between  God  and 
the  world,  better  than  that  of  the  mere  worldling. 
They  are  of  their  father  the  Devil,  and  the  lusts  of 
their  father  they  will  do.  The  mere  fact  that  they 
are  for  ever  balancing  between  a  life  of  devotion 
and  a  life  of  pleasure ;  that  they  design  now  to 
yield  the  empue  to  God,  and  then  to  the  world,  de- 
cides the  question  against  them. 


192  Non-conformity  to  the  World. 

We  must  not  deny  that  the  children  of  God  are 
sometimes  guilty  of  awful  defection  from  the  stand- 
ard of  Christian  Character  in  their  intercourse  with 
the  world.  But  after  all,  their  prevailing  feelings 
and  conduct  are  not  those  of  conformity  to  the 
ivorld,  but  of  habitual  non-conformity.  The  prin- 
ciples of  the  new  man  are  at  war  with  the  princi- 
ples of  the  world.  True  believers  have  put  off 
concerning  the  former  conversation  the  old  man, 
which  is  cormpt  according  to  the  deceitful  lusts,  and 
have  put  on  the  new  man,  which  after  God  is  created 
in  righteousness  and  true  holiness.  This  I  say  then, 
saith  the  Apostle,  ivalk  in  the  Spirit,  and  ye  shall 
fiOT  fulfil  the  lusts  of  the  flesh.  We  cannot  walk 
after  the  flesh  while  we  walk  after  the  Spirit. 
While  the  love  of  God  is  the  reigning  affection 
of  the  heart,  it  will  turn  away  with  disgust  from 
the  allurements  of  the  world.  The  spirit  of 
Christians  is  a  heavenly  spirit.  They  look  not  on 
things  that  are  seen,  hut  on  those  that  are  unseen, 
for  the  things  that  are  seen  are  temporal,  hut  the 
things  that  are  unseen  are  eternal.  They  set  their 
affections  on  things  above,  and  not  on  things  on  the 
earth. 

This   subject  presents  a  number  of  solemn 
questions,  to  every  one  who  is  anxious  to  ascer- 


Non-conformity  to  the  World,  1% 

lain  whether  his  heart  is  riohl  in  the  sioht  of  God. 
It  is  a  great  point  witii  all  of  us  to  know,  Whe- 
ther we  are  spirituaily-ininded,  or  worldly-mind- 
ed ?  Whether  we  are  conformed  to  this  ivorld,  or 
transformed  hij  the  rcnewimj  of  our  miiuls  ?  Whe- 
ther the  objects  of  faith  or  of  sense,  things  pre- 
sent or  to  come,  have  the  predominating  influ- 
ence over  our  hearts  ? 

What  shall  we  say  of  those,  and  of  those 
professing  Christians  too,  who  exhibit  to  them- 
selves, and  to  others,  all  the  traits  of  character 
which  belong  to  worldly  men?  What  of  those, 
who  pursue  worldly  things  with  all  that  ardour^^ 
all  that  intemperate  zeal,  which  enters  into 
the  pursuits  of  worldly  men?  Is  there  not  rea- 
son to  fear,  that  they  are  supremely  attached 
to  earth,  and  are  as  yet  aliens  from  the  common- 
wealth of  Israel ? 

What  shall  we  say  of  those  who  love  the 
circles  of  fashion,  more  than  the  associations 
for  prayer  ?  and  who  court  the  friendship  of  the 
rich,  the  gay,  and  the  honoura])le,  more  than 
that  of  the  humble  disciple  of  Jesus  ?  Wliat  of 
those  who  send  forth  their  little  ones  like  a  flock, 
and  their  children  dance;  who  take  the  timbrel  and 

25 


194  Non-conformity  to  the  World, 

harp,  and  rejoice  al  the  sound  of  the  organ  ?  Was 
Job  uncharitable,  when  he  ranked  persons  of  this 
character  with  those  who  say  unto  God,  Depart 
from  us,  for  ive  desire  not  the  knowledge  of  thy 
ways  ? 

What  shall  we  say  of  those,  who  are  for 
ever  varying  from  the  path  of  duty,  lest  it  shouM 
be  unpopular ;  who  never  lisp  a  syllable,  or  lift  a 
finger  for  the  honour  of  God,  lest  ihey  should 
displease  the  world  ?  ^^'hat,  but  that  ihey  love  the 
praise  of  men  more  than  the  praise  of  God? 

Conformity  to  the  world,  is  to  be  expected  from 
the  professed  worldling.  It  is  the  character  of  the 
worldling.  But  is  it  to  be  expected  from  the  pro- 
fessed disciple  of  Jesus  ?  Is  it  the  result  of  the 
habitual  determinations  of  a  heavenly  mind.  Is 
it  the  character  of  one  who  looks  on  things  that 
are  unseen  and  eternal;  of  a  stranger  and  so- 
journer ;  of  one  who  sets  his  affections  on  things 
above,  and  not  on  things  on  the  earth?  How 
many,  like  the  young  man  in  the  gospel,  exhibit 
a  decent  and  regular  outward  profession,  wiio  are 
wholly  devoted  to  the  world !  Here  their  affec- 
tions centre.  From  this  polluted  fountain  all 
their  joys  flow.     They  had  been  Christians  but 


NoU'Conformily  to  the  World,  195 

for  the  world.  But  the  world  is  the  fatal  snare. 
They  have  plunged  down  the  precipice,  and 
drifted  almost  beyond  the  hope  of  recovery. 

If  any  man  love  the  worlds  the  love  of  the  Fa- 
ther is  not  in  him.  The  expression  of  the  Apos- 
tle is  not  too  strong:  To  be  carnally  minded  is 
DEATH.  Show  me  the  men  who  imbi])e  the  spirit 
of  the  world ;  who  choose  the  company  of  the 
world ;  who  imitate  the  example  of  the  world ; 
conform  to  the  maxims  of  the  world ;  are  swal- 
lowed up  in  the  gayety,  fashions,  and  anmsements 
of  the  world  ; — behold  these  are  the  ungodly y  who 
CiC  brovght  into  desolation  as  in  a  moment! — 1  have 
seen  the  wicked  in  great  power,  and  spreading  him" 
self  like  a  green  bay  tree.  Yet  he  passed  away, 
and,  lo,  he  was  not;  yea,  I  soughi  him,  hd  he  coidd 
not  be  found.  Surely,  thou  didst  set  them  in  slip^ 
ptry  places;  thou  easiest  them,  down  into  deslruc^ 
Hon, 


ESSAY  XIV, 


GROWTH    IN   GRACE. 

How  beautiful  is  the  light  of  the  morning !  Be- 
hold it  hovering  over  the  distant  edge  of  the 
horizon,  and  shedding  its  cheerful  beams  upon 
the  hills.  It  is  a  morning  mthout  clouds.  But 
how  soon  is  the  prospect  overcast !  The  at- 
mosphere  is  obscured  by  vapours,  and  the  sun 
is  darkened  by  a  cloud.  Again  the  mists  are 
fled ;  the  clouds  have  passed  over ;  and  the 
sun  is  still  advancing  in  his  course.  Thus  he 
rises;  now,  behind  the  cloud,  now,  in  all  the 
greatness  of  his  strength,  shining  brighter  and 
brighter  nnto  the  perfect  day.  Such  is  the  path  of 
the  just.  In  the  present  world,  good  men  are 
very  imperfect     The  best  of  men  have  reason  to 


Growth  in  Grace,  197 

complain  bitterly  of  the  body  of  sin  and  death  ; 
and  the  best  of  men  too,  have  the  most  ardent  de- 
sires that  tlie  body  of  sin  and  death  may  be 
crucified  with  Christ,  The  highest  point  of 
Christian  experience  is  to  press  forward.  It  is 
a  distinguishing  trait  in  the  character  of  every 
good  man,  tiiat  he  grows  in  gract^ 

There  are  various  similitudes  used  by  the  in- 
spired writers,  that  are  significantly  expressive 
of  the  advancement  of  Christians  in  knowledge 
and  in  piety.  The  young  convert  is  likened  un- 
to one  that  is  newly  born.  There  is  a  point  of 
time  in  which  he  bt(jins  to  live.  At  first,  he  is 
a  babe ;  then  a  child,  till  he  finally  attains  unto 
the  measure  of  the  stature  of  the  fulness  of  Christ 
The  kingdom  of  heaven  is  also  compared  to  seed 
which  is  cast  into  the  ground.  First,  cometh  up  the 
tender  blade  ;  then,  the  thriving  stalk ;  then,  the 
ear ;  after  that,  the  full  corn  in  the  ear,  ripening  for 
the  harvest,  and  preparing  for  the  garner  of  the 
husbandman.  It  is  also  compared  to  a  ?iell  of 
water,  springing  up  into  everlasting  life.  No  imagery 
in  nature  can  more  fully  illustrate  the  growth  of 
grace  in  the  heart.  The  righteous,  saith  Job,  shall 
hold  on  his  wax/, and  he  that  hathclcan  hands  shall  wax 


198  Growth  in  Grace, 

stronger  and  stronger.  This  is  the  prominent  fea- 
ture in  the  character  of  the  good  man :  he  shall 
hold  on  his  way.  The  youth,  saith  the  evangelical 
prophet,  The  youth  shall  faint  and  he  weary,  and 
the  young  men  shall  utterly  fall;  hut  they  that  wait 
nipon  the  Lord  shall  renew  their  strength;  they 
shall  mount  up  with  wings  as  eagles,  they  shall  run 
and  not  he  weary,  and  they  shall  ivalk  and  not 
faint.  With  inimitable  beauty,  is  the  good  man 
described  by  the  Psalmist.  And  he  shall  be  like 
a  tree  planted  by  the  livers  of  water,  that  bring" 
eth  forth  his  fruit  in  his  season;  his  leaf  also  shall 
not  wither,  and  whatsoever  he  doth  shall  prosper. 
Grace  in  the  heart  as  certainly  improves  and  ad- 
vances, as  a  tree  thrives  in  a  kindly  and  well  wa- 
tered soil.  "  It  flourishes  in  immortal  youth, 
and  blooms  for  ever  in  unfading  beauty." 

The  certainty  of  the  believer's  progress,  how- 
ever, rests  on  a  surer  foundation,  than  either  the 
degree  or  the  nature  of  his  religion.  We  are  not 
sufficient,  says  the  Apostle,  to  think  any  thing  as 
of  ourselves,  hut  our  sufficiency  is  of  God.  That 
the  people  of  God  will  grow  in  the  divine  life, 
till  they  reach  the  stature  of  perfect  men,  and 
are  meet  for  the  inheritance  of  the  saints  in  light,  h 


Grorvih  in  Grace.  199 

beyond  all  controversy.  But  the  reafion,  and  the 
sole  reason,  of  this  is,  that  it  is  God  that  workcth 
in  them  to  niil  and  to  do  of  Ids  good  pleasure.  Co- 
venanted gince  is  the  support  of  the  believer 
throu£i;h  every  step  of  his  pil or r image.  There  is 
nothing  in  the  nature  of  holiness  that  is  incapa- 
ble of  corruption.  Adam  fell ;  Anj^els  fell. 
And  such  is  the  awful  depravity  of  the  human 
heart,  that  left  to  himself,  the  holiest  saint  on 
earth  would  draw  back  unto  perdition.  Still  he 
shall  progress  in  holiness  throughout  intermina- 
ble ages.  It  is  the  economy  of  divine  grace, 
where  God  has  begun  a  good  rvork,  to  carry  it  on  ; 
where  he  has  given  one  holy  exercise  of  hearty, 
to  give  another  and  another,  until  the  subject  is 
ripened  for  glory. 

The  hypocrite,  when  once  he  imagines  himself 
to  be  a  Christian,  views  his  work  as  done.  He  is 
satisfied.  He  is  rich,  and  increased  in  f/oods.  But 
it  is  otherwise  with  the  true  Christian.  Conversion 
is  but  his  first  step.  His  work  is  all  before  him. 
His  graces  are  increasingly  constant  and  increas- 
ingly vigorous.  The  more  he  loves  God,  the 
more  lie  desires  to  love  him.  The  more  he 
knows  of  His  character,  does  he  contemplate 
the  manifestations  of  his  giory  with  rising  de- 


200  Gro7vth  in  Grace^ 

light.  As  the  hart  panteth  after  the  water-hrooks, 
so  doth  his  soul  pant  after  God,  Having  once 
tasted  that  the  Lord  is  gracious,  is  not  enough 
to  satisfy  him.  He  will  ever  remain  unsatisfied 
till  he  reaches  the  fountain-head,  and  drinks  to 
the  full  of  the  river  of  life,  rvhich  flows  from  the 
throne  of  God  and  the  Lamb.  The  more  he  sees 
of  the  evil  of  sin,  the  more  he  desires  to  see.  The 
more  he  hates  it,  the  more  he  desires  to  hate  it. 
The  more  he  sees  of  himself,  the  more  he  abhons 
himself,  and  the  more  does  he  desire  to  abhor 
himself.  The  more  he  is  emptied  of  himself,  the 
more  does  he  desire  to  be  emptied  of  himself; 
the  more  he  desires  to  become  poor  in  spirit,  to 
feel  that  he  is  cut  off  from  every  hope,  and  to  rest 
on  Christ  alone.  The  more  he  is  engaged  in 
duty,  the  more  delight  he  finds  in  performing  it. 
The  more  severe  his  conflict  with  the  enemy,  the 
harder  he  presses  it,  and  the  more  vigorous  his 
resolution  to  maintain  it  to  the  last. 

There  are  some  things  in  which  the  increase  of 
grace  is  more  visible,  both  to  the  world  and  the 
subject,  than  others.  Particularly  have  the  peo- 
ple of  God  less  and  less  confidence  in  themselves. 
They  cherish  an  increasing  sense  of  their  depend- 
ence.     They  have  been  so  often  disappointed  in 


Oronih  in  Grace.  5>01 

their  false  confidences,  that  they  have  in  some 
;^ood  measure  become  weaned  from  them.  They 
know,  by  bhter  experience,  the  folly  of  truslhig 
to  themselves.  They  have  learned  that  the  way  of 
man  is  not  in  himself ;  that  it  is  not  in  man  that 
nalketh  to  direct  his  steps.  The  independent,  self- 
sufficient  spirit  of  the  carnal  heart  is  broken 
down.  They  walk  hy  faith,  and  not  by  sight. 
They  daily  taste  the  sweetness  of  that  heavenly 
precept.  In  all  thy  ways  acknowledge  God,  and  he 
sJiall  direct  thy  paths :  Cast  all  your  care  on  the 
Lord,  for  He  carethfor  yon. 

They  are  moi-e  and  more  patient  in  suffei^' 
ings.  The  more  they  are  accustomed  to  the 
yoke,  the  less  do  they  repine  under  the  weight 
of  it. 

They  are  also  more  and  n'lore  charitable 
in  their  opinions  of  others.  Young  ChristianB 
are  too  often  very  uncharitable  and  censorious.. 
They  are  more  apt  to  take  notice  of  the  infirmi- 
ties of  their  brethren,  than  their  graces,  and. 
the  infirmities  of  others,  than  their  own.  But 
the  more  they  know  of  themselves,  the  more  rea- 
son do  they  see  to  exercise  charity  toward 
others*    They  fear  to  judge,  lest  they  themselves- 

26 


202  Groiith  in  Grace, 

should  be  also  judged.  They  wal)i  with  all  lowli- 
ness and  metjmessy  with  longsnffering, forbearing 
one  another  in  love, 

fhey  have  a|so  the  more  full  government  of 
thek  passions.     They  are  slow  to  wrath. 

They  are  more  and  more  punctual  in  the  per- 
formance of  the  relative  duties.  Young  Chris- 
tians are  apt  to  neglect  them.  They  suffer  the 
duties  they  owe  immediately  to  God,  to  swallow 
up  those  that  belong  to  their  neighbour.  But 
as  they  advance  in  the  divine  life,  they  become 
more  uniform  in  the  exercise  of  grace,  and  more 
punctual  in  the  discharge  of  all  duty.  They  do 
not  love  God  less,  but  they  love  their  fellow  men 
.more.  As  they  grow  more  fervent  and  more 
constant  in  their  devotional  exercises,  so  they  be- 
come more  circumspect,  and  unexceptionable  in 
their  intercourse  with  the  world. 

Perhaps  there  is  no  one  point  in  which  growth 
in  grace  is  more  visible,  than  in  that  harmony 
and  consistency  of  character,  which  are  too  often 
wanting  in  young  Christians,  but  which  shine 
with  so  much  beauty  in  those  who  are  advanced 
in  the  Cinistian  course. 


Growth  in  Grace.  201" 

In  evei'y  ihmg  that  belongs  to  the  excellence  of 
real  relis^ion,  the  true  believer  is  in  a  state  of  pro- 
gression, lie  seeks  and  strives,  he  wrestles  and 
fights.  He  IS  ever  aiming  at  the  prize.  View  him  in 
the  early  part  of  the  divine  life ;  follow  him  through 
the  various  stages  of  his  progress;  and  you  will  find, 
that  notwithstanding  all  his  doubts  and  declensions, 
he  makes  a  gradual  advance.  He  does  not  feel, 
he  does  not  act  as  though  he  had  alreadi/  aUnined, 
either  were  already  perfect ;  hut  he  follows  after,  if 
he  may  apprehend  that  for  which  also  he  is  appre- 
hended of  Christ  Jesus. 

This  oN^E  THING  /  do,  says  Paul,  forgetting 
the  things  that  arc  behind,  and  reaching  forth 
to  those  that  are  before y  I  press  toward  the  mark 
of  the  prise  of  the  high  calling  of  God  in  Christ 
Jesus,  AYhere  is  the  Christian,  that  does  not 
make  the  spirit  of  the  Apostle  his  own?  Tell 
me,  ye  who  have  just  begun  the  heavenly  race , 
tell  me,  ye  w^ho  are  verging  toward  the  goal ; 
was  there  ever  a  Christian,  that  felt  satislied  with 
present  attainments  ?  Is  not  the  unvarying  voice, 
both  of  early  and  long-tried  piety,  lesponsive  to 
the  language  of  Paul?  Yes,  reader,  it  is  both 
the  highest  point  of  Christian  experience,  and 
the  clearest  evidence  of  Chriblian  Character,  to 


204  Growth  in  Grace. 

PRESS  FORWARD.  The  disciple  of  Jesus  desires 
to  be  perfect;  to  be  more  and  more  conform- 
ed to  the  image  of  Christ.  He  presses  after 
this.  It  is  his  grand  inquiry,  how  to  be,  and 
tow  to  live,  more  like  a  child  of  God. 

Mark  the  waif  of  the  upright.    As  you  trace 
his  steps  through  this  dreary  pilgrimage,  some- 
times he  wanders  from  the  path ;  sometimes  he 
halts  and  tires.     His  progress  is  far  from  being 
uniformly  rapid,  and  often  far  from  being  percep- 
tible, either  by  himself  or  others.     Sometimes 
his  motion  is  retrograde.      There  are    seasons 
when,  instead  of  advancing,  he  is  the  subject  of 
great  defection.     Still  it  is  true,  that  on  the  whole, 
he  advances.     If  you  compare  his  present  state 
and  character  with  what  they  were  a  considera- 
ble length  of  time  past,  you  will  find  that  he  has 
made  gradual  progress.    I  know  there  are  sea- 
sons— dark  and  gloomy  seasons,  seasons  of  guilt 
and    declension — when  the   real  Christian   will 
make    this    comparison  at  the  expense   of  his 
hopes.     Be  it  so.     Seasons  of  guilt  and  declen- 
sion, ought  to  be  seasons  of  darkness.     I  know 
too  that  there  are  seasons,  wheii  he  is  liable  to 
discouragement,  because  he  does  not  always  ex- 
perience tliat  light  and  joy  which  crowned  the 


Growth  in  Grace.  205 

day  of  his  espousals.     This  is  a  serious  error. 
There  is  a  glow  of  affection,  a  flush  of  joy,  which 
is  felt  by  the  young  convert,  as  he  is  just  ushered 
into  the  world  of  grace,  which  perhaps  may  not 
be  felt  at  any  future  period  of  his  life.     And  you 
cannot  from  Ibis  draw  the  inference  that  he  has 
made  no  advance.     All  this  may  be  true,  while 
there  is  a  power  of  feeling,  a  strength  of  affec- 
tion, in  the  saint  who  has  passed  through  the  Avil- 
derness  and  knows  the  trials  of  the  way,  to  which 
the  young  convert  is  a  stranger.     As  he  ascends 
the  mount,  his  eye  is  fixed ;  his  step  is  more  vigo- 
rous; and  his  path  brighter  and  brighter.      He 
remembers  his  devious  steps,  and  how  he  traced 
them  back  with  tears.     But  the  trials  of  the  way 
are  forgotten.      He  is  rising  to  that  brightness 
of  purity,  which  "  sheds  the  lustre  of  eternity'* 
on  his  character,  and  aiming  at  the  crown  of  right- 
eousness which  fadeth  not  away. 

Here  then  is  another  test  of  the  genuineness  of 
your  religion.  I  am  aware  that  it  is  a  severe 
one.  But  it  is  one  which  bears  the  seal  of  truth ; 
and  we  must  not  shrink  from  it.  Professing 
Christians  are  apt  to  place  too  much  confidence 
on  their  past  experience,  and  think  little  of  the 
present ;  to  think  much  on  wliat  they  imagine 


206  Growth  in  Grace. 

to  have  been  their  conversion,  theh'  first  work, 
and  then  give  up  the  business  of  self-examina- 
tion, and  allow  themselves  to  droop  and  decline. 
But  the  question  is,  ivhat  is  your  present  charac- 
ter ?  "  Grace  is  the  evidence  of  graee."  I 
know  it  is  true,  that  he  who  is  once  a  Christian- 
is  always  a  Christian ;  but  it  is  also  true,  that  he 
who  is  not  now  a  Christian  never  was  a  Christian, 
Examine  yourself,  therefore,  and  see  whether  you 
be  in  theJaitL  The  best  evidence  in  the  world  that 
you  are,  is  that  you  grow  in  grace. 

Now  apply  the  principle.  Have  you,  on  the  whole^ 
-ince  you  first  began  to  hope  that  you  were  united 
to  the  Lord  Jesus  Christ,  been  growing  in  grace  ? 
The  question  is  plain  and  decisive. 

Do  you  never  hunger  and  thirst  after  righteous- 
ness ?  Do  you  never  see  the  seasons  when  you 
are  conscious  of  the  most  sensible  desires  after 
increasing  conformity  to  God  } 

Do  }ou  never  feel  the  burden  of  remaining 
corruption,  and  ardently  desire  to  be  delivered 
from  its  power  ?  Do  you  never  find  your  heart 
drawn  out  in  fervent  supplication  for  sanctifying 
grace,  as  well  as  pardoning  mercy? 


Growth  in  Grace.  20? 

Do  you  now  desire  to  press  forivard,  to  re- 
nounce every,  thing,  and  to  take  God  for  all  youi; 
portion  ?  Do  you  strive  to  live  nearer  to  Him,  and 
are  you  resolved  to  persevere  to  the  end,  in  a 
life  of  faith  in  f  ]  ini  who  lotted  you  and  gave  him- 
self j  or  you  ? 

If  you  can  ingenuously  answer  these  ques- 
tions in  the  affirmative,  you  are  not  destitute 
of  evidence,  that  you  have  passed  from  death 
unto  life.  But  if  you  know  nothing  of  all 
this,  cast  away  your  vain  confidence.  No  man 
living  in  spiritual  sloth,  and  making  no  new  ad* 
vances,  ought  to  flatter  himself  that  he  is  inte^ 
rested  in  the  blessings  of  the  great  salvation. 
The  man  who  is  satisfied,  because  he  thinks  he 
is  safe ;  who  feels  that  he  has  religion  enough^ 
because  he  tliinks  he  has  enough  to  save  him  from 
hell ;  is  as  ignorant  of  the  power,  as  he  is  a  stran- 
ger to  the  consolation,  of  the  gospel  of  Jesuf^ 
Christ. 


ESSAY  XV. 


i'RACTICAL  OBEDIENCE. 

You  have  no  right  to  call  me,  Lord,  Lord, 
saith  the  Saviour,  unless  you  do  the  things  which 
I  say.  If  yc  keep  my  commandments,  ye  shall  ahide 
in  my  love,  even  as  I  have  kept  my  Father's  com- 
mandments, and  ahide  in  his  love.  You  cannot 
claim  the  character,  you  cannot  share  the  privi- 
leges of  my  people,  without  yielding  a  cordial,  an 
habitual  and  persevering  obedience  to  the  divine 
commandments. 

After  all  that  can  be  said  of  the  nature  of  the 
Christian  graces ;  after  every  effort  to  discrimi- 
nate between  true  religion  and  false ;  the  spirit  of 
obedience  to  the  Divine  commands  is  the  grand 
test  of  the  genuineness  of  our  faith.  By  their 
fniiis  ye  shall  know  them.    The  plain  and  decisive 


Practical  Ohedicnce,  209 

question,  which  should  be  often  pressed  upon  the 
reader's  conscience,  is  this,  Is  the  spirit  of  the  gos- 
pel expressed  in  my  habitual  deportment  ? 

There  is  a  wide  difference  between  that  obe- 
dience which  the  gospel  requires,  and  that  which 
is  practised  by  the  most  advanced  Christian  that 
ever  lived^.     That  obedience  which,  tlirough  the 

*  We  are  aware  of  the  efforts  that  have  been  made,  and 
are  still  making  in  one  form  or  another,  both  by  the  wise  and 
the  unwise,  to  pervert,  if  not  to  destroy,  the  moral  law.  Some 
tell  us,  that  it  is  abated  ;  others,  that  it  is  not  binding  sine© 
the  apostacy  ;  and  others,  that  it  is  not  binding  till  after  the 
gospel  is  embraced.  Sometimes,  we  are  consoled  with  the 
notion,  that  "  God  does  not  require  perfect  obedience  of  His 
"  people  in  this  fallen  state  !'*  At  others,  we  are  quieted  in 
our  rebellion  by  the  argument,  that  "  the  commandment  is 
«'  not  grievous,  because  it  is  not  the  rule  of  justification  I** 
The  truth  is,  the  law  is  founded  in  the  character  of  God,  and 
the  relation  which  all  intelligent  creatures  bear  to  Him. 
Hence,  while  this  character  and  relation  remain  the  same, 
the  law  will  remain,  under  all  possible  circumstances,  im- 
mutably and  everlastingly  binding.  That  obedience  to  the 
law  which  the  gospel  requires,  is  identified  with  the  requi- 
sitions of  the  decalogue.  Do  ive  i7iake  void  the  laiv  through 
faith  ?  Yea^  we  establish  the  law.  Is  the  law  so  unlioly,  that 
it  requires  abatement  ?  Is  the  commandment  so  unjust, 
that  it  could  not  righteously  have  been  the  rule  of  justifica- 
tion ?  Is  God  unrighteous — or  is  every  precept  of  his  law, 
under  all  the  sanction  of  eternal  death,  of  the  same  binding 
force  now,  that  it  was  when  first  proclaimed  from  the  sacred 

hill  ? 

27 


210  Practical  Obedience^ 

grace  of  God^  the  believer  is  enabled  to  attain 
in  the  present  life,  and  which  may  be  viewed 
W       as  conclusive  evidence  of  Chiistian  Character, 
is. 

In  the  first  place,  cordial.  It  flows  from  the 
heart.  God  be  thanked,  says  the  Apostle  to  the 
Romans,  tliat  ye  were  the  servants  of  sin,  but  ye 
have  obeyed  from  the  heart  that  form  of  doctrine 
which  was  delivered  you.  ,  Evangelical  obedience 
expresses  not  merely  the  form,  but  the  power  of 
godliness.  Every  thing  short  of  that  obedience 
which  proceeds  from  the  heart,  is  disobedience. 
God  neither  requires,  nor  will  accept  of  obedi- 
ence which  does  not  spontaneously  flow  from  su- 
preme love  to  Himself.  The  moral  quality  of  all 
actions  lies  in  the  disposition  of  heart  with  which 
they  are  performed.  Actions  that  are  apparent- 
ly good  may  flow  from  a  very  bad  heart,  and  in 
the  sight  of  God,  are  as  corrupt  as  the  heart  from 
which  they  flow. 

We  lead  of  those  who  followed  our  Lord  with 
great  zeal  for  a  time;  but  who  at  length  went 
back  and  walked  no  more  with  Hi??!,  And  what 
was  the  reason?  The  love  of  God  was  not  in  them. 
Their  hearts,  like  that  of  the  young  man  in  the 


Practical  Obedience.  511 

gospel,  did  not  er\\er  into  tlie  spirit  of  the  duties 
wliich  they  practised.  They  did  not  love  the 
duties  themselves,  nor  desire  to  glorify  God  in 
them.  Men  often  practise  the  duties  of  piety 
from  some  mercenary  end.  False  motives  en- 
twine themselves  into  all  the  external  duties  of 
the  hypocrite.  Not  so  the  obedience  of  the  true 
Christian.  That  is  deep  and  thorough.  It  pro- 
ceeds from  the  inmost  soul.  There  is  a  purity  of 
design  in  all.  This  is  the  love  of  God,  that  we 
keep  His  commaiidments ;  and  His  commandments 
ARE  NOT  GRIEVOUS.  It  is  uo  task  to  the  Christian 
to  obey  the  commandments  of  God.  It  is  his 
highest  pleasure.  He  delights  in  being  devoted  to 
the  service  of  a  being  w^hom  he  supremely  loves. 
It  is  his  meat  and  his  drink  to  do  the  will  of  Him 
that  sent  him,  and  to  finish  His  nork.  It  is  with 
heartfelt  pleasure,  that  he  consecrates  his  time, 
his  talents,  and  his  privileges,  to  the  delightful 
work  of  glorifying  God.  The  glory  of  God  is 
the  great  end  of  his  being.  The  honour  of  His 
name  is  a  motive,  paramount  to  ev^ry  other  prin- 
ciple ;  the  precepts  of  His  law  a  guide,  paramount 
to  every  other  rule  of  duty.  The  love  of  Christ 
constrains  him.  When  he  contemplates  his  duty ; 
he  feels  the  spirit  of  holy  enterprise ;  when  h« 
looks  at  the  work  which  God  has  ^iven  him  to  do  ; 


212  Practical  Obedience, 

he  is  animated  with  pious  z^al,  and  is  constrain- 
ed to  exclaim,  I  delight  to  do  thy  will,  O  God,  yea, 
thy  law  is  within  my  heart  1  He,  therefore^  who 
obeys  God  at  all,  obeys  Him  from  the  heart.  He 
obeys  internally,  as  well  as  externally.  His  is 
cordial  obedience. 

But  the  obedience  of  God's  people,  is  also  ha- 
hitual.  There  are  some  passages  of  scripture 
which  at  first  view  appear  to  inculcate  the  idea, 
that  the  obedience  of  the  new  man  is  universal. 
Caleb  and  Joshua  are  said  to  have  wholly  follow- 
ed the  Lord.  Job  is  called  a  perfect  and  upright 
man.  Zacharias  and  Anna  are  said  to  have  been 
righteous  before  God,  walking  in  all  the  command- 
ments and  ordinances  of  the  Lord  blameless.  Who- 
soever abideth  in  Christ,  saith  John,  sinneth  not. 
And  again.  Whosoever  is  born  of  God,  doth  not 
COMMIT  SIN ;  for  his  seed  remaineth  in  him,  and  he 
cannot  SIN,  because  he  is  born  of  God.  And  thus 
our  Saviour,  Then  are  ye  my  friends,  if  ye  do  what- 
soever I  command  you.  But  if  we  would  make 
the  Bible  consistent  with  itself,  we  nmst  give 
these  passages  some  latitude  of  meaning.  The 
experience  of  the  world,  and  the  declarations  of 
eternal  truth,  assure  us,  that  There  is  not  a  just 
man  upon  earthy  that  sinneth  not.    We  must  not 


Practical  Ohedience.  213 

root  out  all  religion  from  llic  earth,  because  we 
do  not  find  perfection  in  men.  Moses  sinned; 
Samuel  sinned ;  Paul  sinned ;  Peter  sinned ;  and 
yet  they  were  all  fervently  pious.  The  melan- 
choly fact  is,  that  the  best  of  men  do  sin  greatly. 
Tliey  are  sometimes  the  subjects  of  the  most  aw- 
ful defection. 

It'  is  needless  to  conceal  the  truth,  that  the  sins 
of  good  men  are  of  an  aggravated  character. 
It  is  in  vain  to  say,  that  they  do  not  sin  know- 
ingli/.  They  are  indeed  often  surprised  into 
the  commission  of  sin;  but  they  often  com- 
mit it  with  calmness  and  deliberation.  They 
often  commit  it  in  defiance  to  the  sober  dic- 
tates of  reason,  and  in  defiance  to  the  most  pow- 
erful conviction  of  their  consciences. 

It  is  in  vain  to  say,  that  they  do  not  sin 
volunlarily.  No  man  was  ever  constrained  to 
sin.  Sin  cannot  be  forced  upon  men  contrary  to 
their  own  inclination.  The  children  of  God  of- 
ten complain,  that  their  hearts  prompt  them  to 
sin,  but  their  hearts  never  constrain  them  to  act 
contrary  to  their  choice.  Seriously  considered, 
it  is  impossible  to  sin  without  acting  voluntarily. 


214  Practical  Obedience, 

The  divine  law  requires  nothing  but  voluntary 
obedience,  and  forbids  nothing  but  voluntary  dis- 
obedience. As  men  cannot  sin  without  acting, 
nor  act  without  choosing  to  act;  so  they  must 
act  voluntarily  in  sinning. 

The  children  of  God  therefore  do  sin;  they 
sin  knowingly ;  they  sin  voluntarily;  but  ihei/  do 
not  sin  habitually.  It  is  not  the  prevailing  habit 
of  their  lives  to  disobey  the  commandments  of 
God.  This  cannot  be.  Sin  does  not  reign  in 
their  mortal  bodies,  that  they  shoidd  obey  it  in  the 
lusts  thereof.  Between  the  old  man  and  the  new, 
there  is  an  unceasing  conflict.  The  flesh  lusteth 
against  the  Spirit,  and  the  Spirit  against  the  flesh  ; 
and  these  are  contrary  the  one  to  the  other,  so  that 
they  cannot  do  the  things  that  they  would.  Still,  in 
the  new  born  soul,  the  flesh  has  not  the  ascenden- 
cy. The  old  man  is  crucifled  with  Christ,  that  the 
body  of  sin  might  be  destroyed,  that  henceforth  we 
should  not  serve  sin.  This  is  most  surely  true  of 
every  believer.  It  is  the  prevailing  habit  of  his 
life,  to  obey  the  commands  of  God.  He  is  soli- 
citous to  perform  whatever  God  requires,  and 
watchful  to  avoid  whatever  He  forbids.  No  true 
Chrislian  can  be  habitually  more  engaged  in  th« 


Practical  Obedience,  215 

service  of  the  world  and  of  sin,  than  in  the  service 
of  God.  His  obedience,  though  not  perfect,  is 
habitual. 

It  may  also  be  added,  that,  that  conformity  to 
the  precepts  of  God's  word  upon  which  we  may 
safely  rely  as  a  test  of  character,  is  persevering. 
The  disciple  of  Jesus  Christ  perseveres  in  his 
course  to  the  end  of  life.  He  holds  on  his  way. 
It  is  the  characteristic,  as  well  as  the  blessedness 
of  those  who  trust  in  the  Lord,  that  they  arc  as 
Mount  Zion  which  cannot  be  removed,  but  abideth 
for  ever. 

The  Apostle  John  speaks  of  a  class  of  profess- 
ing Christians,  that  were  somewhat  multiplied  even 
in  those  early  days  of  the  Christian  Church.  He 
says,  They  went  out  Jrom  us,  but  they  were  not  of 
us  ;  for  if  they  had  been  of  us,  they  would  no  doubt 
have  continued  with  us  ;  but  they  went  out  that  they 
might  be  made  manifest  that  they  were  not  all  of  us. 
The  true  disciple  endures  to  the  end.  Though  he 
foresees  that  his  path  is  beset  with  obstructions 
on  every  side,  still  he  goes  forward.  Though 
dangers  may  threaten,  and  trials  discourage  him; 
leaning  uipon  the  Beloved,  he  goes  forward.    Ilia 


216  Practical  Obedience, 

most  vigorous  resolutions  terminate  upon  his  dut  j^ 
He  goes  forward  with  a  firm  and  vigorous  step.  No 
matter  how  rough  the  way,  with  an  eye  fixed  on  the 
Author  and  Finisher  of  his  faith,  he  goes  forward 
with  unabated  ardour,  leaving  the  earth  behind 
him,  and  animated  with  the  prospect  of  Heaven 
and  glory  before  him.  He  is  aiming  at  the  prize 
of  the  high  calling  of  God  in  Christ  Jesus,  No  dif- 
ficulties are  so  great,  no  fatigue  so  severe,  as  to 
divert  him  from  his  design.  Perfection  is  his  ob- 
ject. He  cherishes  no  present  intention  to  dis- 
obey at  all.  From  the  heart,  he  desires  and  in- 
tends to  yield  a  compliance,  not  merely  to  this,  or 
that  requisition,  but  to  all  the  divine  requirements, 
without  distinction,  and  without  exception. 

We  have  the  highest  warrant  to  believe, 
that  obedience  thus  cordial,  habitual,  and  per- 
severing, is  conclusive  evidence  of  our  good 
estate.  There  are  none  but  real  Christians, 
who  thus  persevere  in  the  sincere  and  habitual 
practice  of  godliness.  The  ways  of  the  Lord  are 
right,  and  the  just  shall  walk  in  them,  hut  the  trans- 
gressors shall  fall  therein.  The  way  of  the  Lord 
is  an  high  way  ;  it  is  called  the  way  of  holiness, 
and  the  unclean  shall  not  pass  over  it. 


Practical  Obedience,  217 

The  scriptures  uniformly  represent  a  life  of 
practical  godliness  as  a  decisive  test  of  Christian 
character.  A  holy  life  is  the  grand  mark  of  dis- 
tinction between  tlie  children  of  God  and  the 
children  of  the  devil.  In  this  the  children  of  God 
are  manifest y  ami  the  children  of  the  devil:  Whoso- 
ever  doth  not  righteousness  is  not  of  God.  Little 
children,  saith  the  same  Apostle,  let  no  man  de- 
idve  7/oiiy  he  that  doth  righteousness  is  righteous ; 
he  that  committeth  siji  is  of  the  devil.  And  again. 
Hereby  do  we  know  that  7ve  know  him,  if  we  keep 
his  commandments. 

It  is  difficult  to  conceive  how  it  can  be  other- 
ivise.  There  is  an  inseparable  connexion  be- 
tween a  holy  heart  and  a  holy  life.  A  holy  life 
can  no  more  proceed  from  an  unholy  heart,  than 
a  pure  stream  can  flow  from  an  impure  fountain. 
Wherever  we  find  cordial,  habitual,  persevering 
obedience  to  the  divine  commands,  there  we  have 
reason  to  believe,  the  love  of  God  dwells  in  the 
heart.  Show  me  a  man  who  makes  the  law  of 
God  the  rule,  and  the  glory  of  God  the  end  of 
his  conduct;  who  is  habitually  devoted  to  the 
duties  of  piety  and  charity;  and  I  will  show 
you  one  whose  heart  has  been  sanctified  by  the 

28 


218  Practical  Obedience, 

Spirit  of  grace.  On  the  other  hand,  show  me  . 
man  who,  in  the  general  comse  of  his  life,  pays  n:> 
regard  either  to  the  divine  law,  or  the  divine  glo- 
ry ;  who  neither  denies  himself,  nor  exerts  him- 
self for  the  honom-ofGod,  and  the  good  of  his 
fellow  men ;  and  I  will  show  you  a  man  who,  not- 
withstanding all  his  hopes  and  his  professions,  has 
never  felt  the  power,  nor  tasted  the  sweetness  of 
genuine  religion.  The  truth  is,  men  sincerely 
and  habitually  act  as  they  love  to  act.  In  form- 
ing a  judgment  concerning  our  own  character, 
we  have  no  right  to  view  our  practice  better 
than  our  principles,  nor  our  principles  better 
than  our    practice. 

At  the  future  Judgment,  there  will  be  a  pub- 
lic trial  of  human  character.  The  grand  ques- 
tion then  to  be  decided,  will  be.  Are  you  a  child 
of  God  ?  Are  you  a  believer  in  the  Lord  Jesu& 
Christ  ?  This  question  will  be  decided  by  evi- 
dence. And  the  evidence  which  the  Righteous 
Judge  will  view  as  conclusive,  will  be  a  life  of 
practical  godliness.  The  Falher,  without  respect 
of  persons y  will  judge  according  to  every  man's 
WORK.  When  John,  in  the  vision  of  Patmos,  saw 
the  sea  gite  up  the  dead  which  were  in  it,  and  Death 
and  Hell  give  up  the  dead  which  rvere  in  them  ;  they 


Practical  Obedience .  219 

were  judged  every  man  according  to  his  work. 
In  looking  forward  to  the  process  of  that  day, 
the  reader  may  anticipate  this  grand  rule  of  triaL 
If  he  leads  a  life  of  evangelical  obedience,  though 
that  obedience  is  not  the  ground  of  bis  accep- 
tance, it  is  evidence  that  he  is  accepted.  And  this 
is  evidence  that  comes  without  looking  for  it.  A 
life  of  humble,  holy,  Christ-like  obedience,  car- 
ries hope,  and  faith,  and  comfort,  along  with  it. 
It  is  conclusive  evidence  that  the  love  of  Christ  con- 
straineth  you,  and  is  not  long  maintained  with- 
out filling  the  heart  with  light  and  joy. 

Come  then,  and  try  your  heart  by  the  same  rule 
whereby  God  tries  it.  God  has  given,  or  he  will 
give  you,  a  fair  opportunity  of  proving  your  reli- 
gion, by  bringing  it  into  action.  He  proved  Abra- 
ham, and  the  trial  issued  in  the  clearest  evidence 
of  Abraham's  religion.  He  proved  the  young  man 
in  the  gospel,  and  the  result  of  the  trial  was,  that 
he  loved  the  world  more  than  God.  What  is  the 
issue  of  the  trial  in  your  case  ?  Frames,  and  expe- 
riences, and  professions,  and  hopes,  are  nothing 
without  lives  of  practical  godliness.  He  that 
hath  mj/  commandments  and  kecpeth  them,  he  it  is 
that  lovcth  me. 


220  Practical  Obedience. 

The  plain  question  which  was  stated  at  the  be- 
ginning of  this  essay,  is  a  very  important  one. 
Does  youT  religion  express  itself  in  your  habitual 
deportment  ?— In  prosperity,  in  adversity,  in  the 
family,  in  the  v/orld,  among  friends  and  foes  ? 
Jlemember,  he  that  hath  the  hope  of  the  gos- 
pel, pwrj^e/^  himself  even  as  Christ  is  pure.  Does 
your  love  to  God  prompt  you  to  a  devout 
attendance  upon  all  His  institutions?  Does 
it  animate  you  with  increasing  attachment  to 
His  word  and  His  service  ?  Does  your  love  to 
man  lead  you  to  do  justice  and  love  mercy,  to  livd 
in  peace  with  all  men  ?  Does  it  make  you  the  bet- 
ter husband,  or  the  better  wife  ;  the  better  parent, 
or  the  better  child ;  the  better  master,  or  the  bet- 
ter servant ;  the  better  magistrate,  or  the  better 
subject ;  the  better  friend,  or  the  better  citizen  ? 

The  religion  of  Jesus  Christ  is  not  a  sys- 
tem of  empty  speculations,  designed  to  have 
no  practical  influence.  It  is  not  the  offspring 
of  w^ild  enthusiasm,  that  exhausts  all  its  force 
in  feeling,  and  leaves  none  for  action.  A  good 
man  out  of  the  good  treasure  of  the  heart,  ne- 
cessarily hringeth  forth  good  things.  Experience 
witliout  practice  is  notliing;  and  practice  without 
experience  is  no  more.     Experimental  religiori 


P radical  Obedience.  221 

consisis  in  the  reality  of  the  Christian  graces,  and 
in  their  due  effect  upon  the  life  and  conversation. 
If  you  are  an  experienced  Christian,  you  feel  the 
power  of  religion  in  your  heart,  and  exhibit  it  in 
your  life.  IVic  life  of  Jesus  is  made  manijest  in 
some  good  degree  inyovr  mortal  Jlesh.  You  feel 
and  act  in  some  measure  as  Christ  felt  and  acted. 
You  discover  His  spirit;  you  imitate  His  ex- 
ample ;  you  exhibit  a  firm  and  bold  attachment 
to  His  cause. 

But,  reader,  with  all  thy  short-comings,  with 
all  thy  gross  violations  of  duty,  is  such  the 
habitual  course  of  thy  life?  Is  thine  a  life 
of  devotion,  of  meekness,  and  humility ;  of 
supreme  attachment  to  heavenly  and  divuio 
things;  of  self-denial,  and  of  universal  benevo- 
lence ?  Try  your  heart  by  your  practice,  and 
your  practice  by  your  heart.  If,  after  candid 
examination,  you  find  reason  to  hope  that  you  are 
one  of  God's  dear  children — washed  with  the 
blood,  sanctified  by  the  Spirit,  clothed  with  the 
righteousness  of  the  AVell  Beloved  ;  cherish  that 
hope  as  the  gift  of  heaven.  Dismiss  your  fears; 
bindyourself  to  be  the  Lord's  in  an  everlasting 
covenant ;  think  less  of  yourself,  and  more  and 
niore  of  the  name,  the  cross,  the  glory  of  your 


823  Practical  Obedience. 

Redeemer.  Henceforth  let  your  light  shine.  Seek 
yejirst  the  kingdom  of  God  and  His  righteousness ^ 
and  all  things  shall  he  added  unto  you.  Or,  in 
other  words,  do  you  serve  God,  and  God  will 
take  care  of  you.  Submit  to  His  will ;  trust  in 
His  grace,  and  resign  yourself  into  His  hands, 
with  the  assurance  that  The  Lord  is  well  pleas- 
ed ivith  those  who  hope  in  his  mercy. 


CONCLUSION. 

Let  the  reader  review  the  preceding  pages  in 
the  fear  of  God.  The  subject  is  of  eternal  mo- 
ment. A  mistake  here,  is  a  mistake  for  eternity. 
Under  a  deep  sense  of  his  need  of  the  searching 
influences  of  the  Divine  Spirit,  let  him,  as  he  re- 
flects upon  what  he  has  read,  adopt  the  language 
of  the  Psalmist,  Search  me,  O  God,  and  know  my 
heart;  try  me,  and  know  my  thoughts ;  and  see  if 
there  he  any  wicked  way  in  me,  and  lead  me  in  the 
way  everlasting. 

He  that  is  riot  with  mc,  saith  the  Saviour,  is 
against  me.  There  is  no  principle  within  the 
whole  compass  of  morals,  that  admits  of  more 
strict  demonstration  than  this,  that  there  can  be 
but  two  moral  characters  that  are  essentially  dif- 
ferent. There  must  be  necessarily  in  every  in- 
telligent being,  a  conformity  to  the  will  of  God, 
or  the  want  of  it.  It  is  as  impossible  that  a  man 
should  be  neither  right  nor  wrong,  as  it  is  that  a 
portion  of  matter,  at  any  given  period,  should  be 
neither  at  rest  nor  in  motion.     It  is  absurd  to  sup- 


224  Conclusion, 

pose,  that  he  is  neither  a  saint  nor  a  sinner ;  nei- 
ther penitent  nor  impenitent ;  neither  a  believer 
nor  an  unbeliever.  So  long  as  men  possess  any 
moral  character,  they  must  view  themselves,  and 
be  viewed  by  others,  either  for  God  or  against 
Him.  In  the  great  contest  which  enlists  the  feel- 
ings and  the  power  of  three  worlds,  it  is  impossible 
that  there  should  be  a  neutral.  One  side  or  the 
other  will  claim  every  intelligent  being  in  heaven, 
on  earth,  and  in  hell.  And  it  is  right  they  should 
do  so.  If  the  line  should  now  be  drawn  by  the 
invisible  hand  of  the  Great  Searcher  of  hearts ; 
on  the  one  side  would  be  the  friends  of  God,  on 
the  other,  His  enemies. 

Suffer  me,  then,  beloved  reader,  before  I  take 
leave  of  you,  plainly,  solemnly,  and  affection- 
ately, to  ask  the  question.  On  which  side  do 
YOU  stand  ?  If  you  possess  nothing  more  than 
mere  visible  morality;  nothing  more  than  the 
naked  form  of  religion;  nothing  more  than  a 
speculative  knowledge  of  the  system  of  revealed 
truth ;  notliing  more  than  simple  conviction  for 
sin ;  nothing  more  than  a  vain  confidence  of  your 
own  good  estate,  connected  with  some  apparent 
zeal  for  the  cause  of  God,  and  a  few  transient  and 
spurious  affections :  how  can  you  be  one  of  the 


Conclusion.  225 

children  of  the  Everlasting  Father  ?  If  yon  are 
a  stranger  to  love  to  God  ;  to  repentance  for  sin ; 
to  faith  in  the  Lord  Jesus  Christ;  to  evangelical 
humility;  to  genuine  self-denial — how  can  you 
cherish  the  hope  that  you  are  a  Christian?  If  you 
know  nothing  of  the  spirit  of  prayer ;  nothing  of  tlie 
Jove  of  the  brotherhood  ;  nothing  of  mortifying  the 
spirit  of  the  world ;  nothing  of  growth  in  grace  ;  of 
cordial,  habitual,  persevering  obedience  to  the 
divine  commands — how  can  it  be,  that  you  have 
been  brought  nigh  by  the  blood  of  Christ  ?  If  these 
things  are  so,  thou  hast  neither  part  nor  lot  in  this 
matter,  for  thy  heart  is  not  right  in  the  sight  of 
God. 

Does  this  agitate  you?  The  writer  of  these 
pages  takes  no  pleasure  in  exciting  needless 
'alarm.  But  how  can  he  raise  the  unhallowed 
cry.  Peace,  Peace,  when  the  Eternal  God  saith, 
There  is  no  peace  ?  How  can  he  raise  the  unhal- 
lowed cry,  when  every  note  of  the  syren  song 
would  only  lull  the  hypocrite  into  a  more  death- 
like security,  and  every  sentence  prove  the  blow 
to  sink  him  deeper  into  the  eternal  pit  ?  Poor, 
self-deceived  man !  who  vainly  imaginest  that 
thou  art  in  the  way  to  heaven,  while  thou  art  in 
the  way  to  hell,  rather  than  amuse  thee  wUh  to?ne, 

29 


226  Conclusion. 

smooth,  pretty  things,  O  that  I  could  raise  a 
voice  that  would  make  thee  "  tremble,  even  in 
"  the  grave"  of  trespasses  and  sins !  Be  entreat- 
ed to  dismiss  thy  deceptions ;  to  give  up  thy  de- 
lusive confidence.  Cast  not  the  anchor  of  hope 
upon  a  shore  so  yielding  that  the  final  blast  will 
break  its  hold.  However  Hard  the  struggle,  des- 
pair of  mercy  without  being  washed  in  the  blood 
of  Jesus.  Cherish  not  a  delusion  which  the  King 
of  terrors  will  tear  from  thy  heart ! 

But  shall  1  presume  that  all  my  readers  are 
hypocrites?  No  ;  many  of  them,  I  trust,  are  the 
dear  people  of  God.  Some  of  them  may  be 
weak  in  foith,  and  weak  in  hope.  Beloved  Chris- 
tian, I  woidd  not  lisp  a  syllable  to  rob  thee  of 
thy  confidence.  Though  weak  and  trembling, 
there  is  every  thing  to  encourage  and  strength- 
en thee.  It  cannot  discourage  you  to  examine 
closely  whether  the  foundation  of  your  hope  be 
firm ;  whether  your  confidence  is  built  upon  the 
sand,  or  whether  it  rest  on  the  Rock  of  Ages. 
Feeble  Christians  are  called  upon  to  mourn  over 
their  weakness.  Their  want  of  strength  is  their 
sin.  Their  graces  may  be  well  compared  to  the 
"  dimly  smoaking  flax."  They  emit  little  that 
warms  and  enlightens.     Their  love  is  cold;  their 


Conclusion.  227 

joys  barren  and  poor.  God  hides  his  face ^  and 
they  are  troubled.  Tossed,  like  Peter,  upon  the 
tempestuous  sea,  they  have  hardly  faith  even  to 
cry,  Lord,  save,  or  I  perish !  Still,  they  may  rejoice. 
The  Angel  of  the  everlasting  covenant  lives.  That 
precious  covenant  itself  recognizes  the  heart- 
reviving  principle,  Redemption  through  the  blood  of 
Jesus,  forgiveness  of  sins  according  to  the  riches  of 
His  grace.  Well  then,  believer,  mayest  thou  re- 
joice, even  in  the  midst  of  trembling.  What, 
though  thou  art  bowed  down  under  the  weight 
of  guilt ;  what,  though  poor  in  spirit,  filled 
with  apprehension  and  almost  hopeless;  what, 
though  thou  art  like  the  bruised  reed — frailty  itself 
still  more  frail,  ready  to  fall  by  the  gentlest 
breeze  !  A  bruised  reed  shall  he  not  break,  and 
smoaking  flax  shall  he  not  quench.  No,  never. 
It  shall  not  be  broken,  but  supported — cherished  ; 
yea,  by  a  hand  that  is  omnipotent,  transplanted 
to  the  garden  of  the  Lord,  and  flourish  in  the 
courts  of  our  God.  The  Great  Head  will  never 
disregard  the  feeblest  members  of  His  own  body. 


V 


There  is  a  peculiar  adaptedness  in  the  charac- 
ter of  our  Lord  Jesus  Christ,  to  the  weakness  and 
fears  of  His  people.     Early  was  He  designated  as 


228  Conclusion, 

one  who  should  hear  our  grief s,  and  carry  our  sor- 
rows  J  commissioned  to  bind  up  the  broken  heart- 
ed,  and  to  comfort  all  that  mourn.  The  man 
Christ  Jesus  is  touched  with  the  Jeeling  of  our  in- 
firmities ;  He  knoweth  our  frame  ;  He  remembereth 
that  we  are  but  dust.  The  Shepherd  of  Israel  will 
gather  the  lambs  in  His  arms,  and  carry  them  in  His 
bosom,  and  gently  lead  those  that  are  with  young. 
It  is  He  that  giveth  power  to  thejaint ;  and  to  them 
that  have  no  might,  He  increaseth  strength. 

O  believers!  that  we  all  might  learn  to  fasten 
our  affections,  to  rivet  our  hopes,  on  the  cross  of 
Christ!  Here  is  our  comfort.  We  must  think 
much,  and  make  much  of  Christ,  In  Him,  all 
fulness  dwells.  He,  is  the  Captain  of  your 
salvation.  He,  is  a  fountain  for  your  unclean- 
ness,  and  a  light  for  your  way.  //  is  He, 
that  is  of  God  made  unto  His  people,  wis- 
dom, and  righteousness,  and  sanctification,  and 
complete  redemption.  No  matter  how  great  your 
guilt ;  rest  on  Him,  and  He  will  be  increasingly 
precious ;  precious  in  life,  precious  in  death,  pre- 
cious for  ever.  While  your  life  is  hid  with  Christ 
in  God;  however  languid  the  throb,  it  shall 
never  expire. 


Conclusion,  229 

Come,  then,  lift  up  the  hands  that  hang  down, 
and  confirm  Ihejeehle  knees.  The  heavens  and  the 
earth  shall  sooner  crumble  into  their  native  no- 
thing, than  the  feeblest  Lamb  of  the  Shepherd's 
fold  stumble  and  finally  fall.  Loose  thyself,  there- 
fore, /rom  the  hands  of  thy  neck,  O  captive  daughter 
of  Zion !  If  thou  hast  seasons  of  trial,  be  not 
alarmed ;  if  thou  hast  moments  of  despondency 
and  weakness,  be  not  dismayed.  Fear  not,  thou 
worm  Jacob,  for  thou  shall  thrash  the  mountains 
and  heat  them  small.  Thy  Redeemer  is  the  Holy 
One  of  Israel,  He  mil  strengthen  thee  ;  yea.  He 
will  help  thee  ;  yea.  He  will  uphold  thee  hy  the 
right  hand  of  His  righteousness.  Say,  is  it  not 
enough?  Thanks  he  unto  God  for  His  unspeaka- 
ble gift! 

I  close  these  Essays,  then,  by  beseeching  the 
reader  to  devote  himself  unreservedly  to  the 
Lord.  What !  know  ye  not  that  ye  are  not  your 
own  ?  For  ye  are  bought  with  a  price  ;  wherefore 
glorify  God  in  your  souls  and  your  bodies,  which 
are  His,  Render  unto  God  the  things  that  are 
God's,  What  higher  delight,  what  greater  pri- 
vilege can  you  enjoy,  than  to  consecrate  all  that 
you  are,  and  all  that  you  possess,  to  God !  Come 
then,  and  make  a  voluntary  surrender  of  every 


230  Conclusion, 

thing  to  Uim,  and  choose  His  service  as  your 
highest  delight. 


Henceforth  let  it  be  your  greatest  care  to 
honour  the  Lord,  who  has  bought  you.  As  you 
have  received  Christ  Jesus  the  Lord,  so  wcdk  in 
Him — ROOTED  and  built  up  in  Him — and  esta- 
blished in  the  faith,  as  you  have  been  taught, 
abounding  therein  with  thanksgiving.  Yes,  blessed 
Redeemer!  Other  Lords  besides  Thee  have  had 
dominion  over  us ;  but  by  Thee  only  will  we  make 
mention  of  thy  name,  O  Thou  Eternal,  Incarnate, 
God!  I  am  thine — doubly  thine — wholly  thine 
— thine  for  ever.     Amen. 


FINLS. 


'i^ 


*    /    , 


'f 


i 


